νεανίσκοι as a threefold classification, according to age (Aug., Athan.) or ac- cording to Christian experience, κατὰ τὸν ἔσω ἄνθρωπον (Euth. Zig.); but the order would then be either τεκνία, γεα- νίσκοι, πατέρες ΟΙ πατέρες, νεανίσκοι, τεκνία. According to the variant γράφω ἡμῖν, παιδία, τεκνία is a general appella- tion subdivided into πατέρες, νεανίσκοι, παιδία. Ver. 14 should begin with ἔγραψα ὑμῖν, παιδία. [ο aor. ἔγραψα is most simply and reaSonably explained as a reference to the Apostle’s Gospel (see Introd. p. 154). Having assured them of his present conviction of the sincerity of their faith, he now goes on to assure them that he had entertained a like opinion when he wrote the Gospel for their instruction. His tone is much like that of 2 Pet.i.12. Other explanations: (x) The reference is to a former epistle (cf. 3 John g)—a gratuitous and un- necessary hypothesis. (2) The Apostle resumes after a pause whether in com- position or in thought, and reiterates
what he “has written”. (3) An em- phatic form of expression, like ‘we decree and have decreed”. ”, (4) Calvin,
reading γράφω ἡμῖν, παιδία, regards πατέρες . . . πογηρόν as an interpola- tion. This is to cut the knot instead of untying it. παιδία, a general appella- tion for all the Apostle’s readers, prac- tically identical with τεκνία. Strictly τεκνία carries the idea of relationship by birth-regeneration ; cf. Aug.: “Quia re- mittuntur vobis peccata per nomen Ejus, et regeneramini in novam vitam, ideo filii”., παιδία, on the other hand, are merely “children,” puert (Aug.), infantes (Vulg.), and the distinction is ὅτι ἐγνώκατε τὸν Πατέρα. All men are children of God, believers are children who “ have got to know the Father’ Ver. 14. The Apostle gives the same reason as before for writing to the fathers, as though there could be none
178
m James iv. 5 πο ον. ; νηρ