(Continued from page 177.)

(Chap. 2:12-27.)

We enter now on another division of the epistle. Before unfolding the characteristic features of eternal life in the children of God, the apostle pauses to show that he is addressing them expressly on the ground that they are children of God. If he is exposing false profession, it is not to raise doubts in the minds of those in whom it is a reality. If he contrasts the false and the real, it is not to make real children of God question whether they are such. He would have them know that they have eternal life (chap. 5:13), that their sins have been forgiven for Christ's sake.

The forgiveness of sins is the common blessing of all who have faith-all who believe that Jesus is the Christ, the Son of God. It is not a question of how far they are in the realization or enjoyment of it, but of a fact which is true of those who are the subjects of the regenerating power of God. This blessed fact could not be known if it were not revealed; but God has revealed it; and those who are born of God accept the revelation. There may be varying degrees of faith in laying hold of the revelation, but it is the common faith of all saints that God has blessed them thus for Christ's sake.

All the children, then, every one born from above, every one who believes in Christ, has the right to consider himself as included in the number to whom the apostle writes. The merest babe in the knowledge of God is entitled to regard himself as not excluded. But if the apostle writes thus to the family of God as a whole, he does not forget or ignore the different degrees of development in which the children of God may be found. Hence inverse 13 he defines the different stages of growth existing among the people of God.

First, there are the " fathers," those who have matured in the experimental knowledge of God- the fruit of experience. Walking with God in practical subjection to His word as used by the Spirit, acquaintance with God has developed in them the realization of the unchanging character of " Him that is from the beginning," the apprehension that He is the one and only-abiding reality. As that, He is the object that stands out distinctly before them, attracting their thoughts and satisfying their hearts. Outside of Him there is nothing to desire; apart from Him there is nothing worth trying or seeking after. He alone can and does satisfy both mind and heart. Such are the fathers. Alas, how few there, are! How few have so matured in the knowledge of Christ, that it is a practical reality that He is everything! But what wise counselors are the real fathers! What safe leaders and guides! May God grant us more of them.

Second, the "young men" are those whose experimental knowledge of God is less advanced than that of the fathers, though not inexperienced. They are overcomers. They have had conflicts and have overcome. Through conflict they have gained in strength. They have acquired skill in the use of the word of God; they have learned their dependence on the Spirit of God in resisting error and defending the faith. Their experience has given them knowledge; and knowledge thus obtained is of great value. It is a knowledge of Christ, yet not maturity via that knowledge. Though faithful workers and earnest defenders of the faith, they are not yet necessarily safe leaders and wise counselors. Their knowledge of God needs rounding out through continued companionship with Christ and deeper practical intimacy which gives maturity in wisdom and knowledge. In contrasting the "fathers "and " young men," the apostle is not writing depreciatively of the young men. He is not calling the fathers spiritual and the young men unspiritual; but the experience of the "fathers" has given them greater maturity. It must not be understood to mean that they have reached a stage where they have no more to learn, but that Christ has been experimentally proved to be the one abiding reality and satisfaction for the heart, in which, however, there is ever growth and development.

Now as to the "babes"-I say "babes" because, as is well known, the word for " little children " in verse 13 in the Greek is not the same as in verse 12. The word in verse 12 is comprehensive, embracing the entire family, the whole household of faith. In verse 13 it is a restrictive word, applicable only to a specified part of the family. The babes are the experimentally undeveloped-the inexperienced in the practical knowledge of God, the knowledge of Christ. The apostle is not speaking disparagingly of those he calls "babes"-not as unspiritual, not as in a wrong state of soul. He does not look upon them as not having all Christian privileges and full Christian blessings. Nay, they are entitled to, and have, everything that goes along with the forgiveness of sins-that goes with faith in Christ. But he is thinking of their practical knowledge, 1:e., the knowledge they have acquired through experience.

In " babes " experience is beginning. They have had little or no experience in service or in conflict, consequently have not gained the knowledge that is acquired in those ways. Not that they are absolutely without any experience, but it is what I may call the initial experience of Christians-knowledge of God as their Father. Every one born from above has to do with God, according to the revelation He has given of Himself in different dispensations. From new birth the child is having to do with the Father, is having some knowledge of Him, and is learning of Him. Hence of all children of God, however little service they have seen, however little conflict they have had, it can be said, "Ye have known the Father." They need to acquire fuller knowledge of Him, but they are not altogether destitute of experimental knowledge of the Father.

It is clear that it is in reference to experimental knowledge that John divides the family of God into these three groups – not in respect to revealed Christian blessings. Life, forgiveness, the indwelling Spirit, adoption, union with Christ, membership in His body, the Church, heirs of God, joint-heirs with Christ, and more, are blessings common to all who belong to the family of God in this dispensation; but it is not in reference to these blessings the apostle speaks of " fathers," "young men," and "babes." These terms have to do, as we have pointed out, with development in experimental or acquired knowledge.

If in respect to experience and practical knowledge the children of God are divided into three groups, we may well expect that the apostle has something special to say to each group. Let us proceed to consider what it is. C. Crain

(To be continued.)