The Meaning of 1 John 2:14 Explained

1 John 2:14

KJV: I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

YLT: I did write to you, fathers, because ye have known him who is from the beginning; I did write to you, young men, because ye are strong, and the word of God in you doth remain, and ye have overcome the evil.

Darby: I have written to you, fathers, because ye have known him that is from the beginning. I have written to you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the wicked one.

ASV: I have written unto you, fathers, because ye know him who is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the evil one.

KJV Reverse Interlinear

I have written  unto you,  fathers,  because  ye have known  him [that is] from  the beginning.  I have written  unto you,  young men,  because  ye are  strong,  and  the word  of God  abideth  in  you,  and  ye have overcome  the wicked one. 

What does 1 John 2:14 Mean?

Context Summary

1 John 2:12-17 - Transient Desires, Abiding Life
There are gradations in Christian experience-the child, the father, the young man. The note of the child is the glad sense of forgiveness; of the father, a deep knowledge of God; of the young man, victory over the power of evil. With all these is growth. The child, through forgiveness, also comes to know the Father; the fathers can only go on to know God more profoundly; and as the young men become stronger they are more aware of the indwelling spirit of power.
Distinguish between the world of nature and the world of appearance, which is an illusion, the vain dream of human imaginings and boastings. It is the sphere of sense as contrasted with the sphere of spirit. It is the sum of all that the flesh lusts after, the eyes feast on, and the soul takes pride in. The Preacher gathers the world into one phrase, "under the sun," Ecclesiastes 1:3. The world is passing as a moving-picture film, and the power to enjoy it is vanishing also. Only that which is rooted in God abides. [source]

Chapter Summary: 1 John 2

1  He comforts them against the sins of infirmity
3  Rightly to know God is to keep his commandments;
9  to love our brothers;
15  and not to love the world
18  We must beware of antichrists;
20  from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life

Greek Commentary for 1 John 2:14

I have written [εγραπσα]
Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (Tests of Life, p. 309) suggests that John was interrupted at the close of 1 John 2:13 and resumes here in 1 John 2:14 with a reference to what he had previously written in 1 John 2:13. But that is needless ingenuity. It is quite in John‘s style to repeat himself with slight variations. [source]
The Father [τον πατερα]
The heavenly Father as all of God‘s children should come to know him. He repeats from 1 John 2:13 what he said to “fathers.” To the young men he adds ισχυροι — ischuroi (strong) and the word of God abiding in them. That is what makes them powerful (ισχυροι — ischuroi) and able to gain the victory over the evil one. [source]
Him that is from the beginning []
The eternal, pre-existent Christ, who was from the beginning (John 1:1). The eternal Son, through whom men are brought into the relation of children of God, and learn to know the [source]
Father []
The knowledge of God involves, on the part of both fathers and children, the knowledge of Christ. [source]
Strong [ἰσχυροί]
See on was not able, Luke 14:30; see on I cannot, Luke 16:3. [source]

Reverse Greek Commentary Search for 1 John 2:14

John 5:38 His word []
Emphatic, commencing the sentence. Compare John 17:6sqq.; 1 John 1:10; 1 John 2:14. [source]
John 17:15 From the evil [τοῦ πονηροῦ]
Or, the evil one. This rendering is according to John's usage. See 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19; and compare John 12:31; John 14:30; John 16:11. From ( ἐκ ), literally, out of, means out of the hands of. [source]
John 5:38 And [και]
“And yet” as in John 1:10 and John 5:40 below. His word abiding in you But God‘s word had come to them through the centuries by the prophets. For the phrase see John 10:35; John 15:3; John 17:6; 1 John 1:10; 1 John 2:14. Him ye believe not “This one” Jesus has given them God‘s word, but they reject both Jesus and God‘s word (John 14:9). [source]
Galatians 1:16 To reveal his Son in me [ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ]
In N.T. ἀποκαλύπτειν toreveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21. Once with εἰς unto Romans 8:18: with ἐν inof the sphere in which the revelation takes place, only here, unless Romans 1:17be so explained; but there ἐν is probably instrumental. Render ἐν here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner personality. See, for instance, Romans 1:19; Romans 5:5; Romans 8:10, Romans 8:11; 1 Corinthians 3:16; 1 Corinthians 14:25; 2 Corinthians 4:6; 1 John 2:5, 1 John 2:14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ἐν , this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience. [source]
Colossians 3:16 The word of Christ [ο λογος του Χριστου]
This precise phrase only here, though “the word of the Lord” in 1 Thessalonians 1:8; 1 Thessalonians 4:15; 2 Thessalonians 3:1. Elsewhere “the word of God.” Paul is exalting Christ in this Epistle. Χριστου — Christou can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See note on 1 John 2:14. [source]
2 Thessalonians 3:3 From evil [ἀπὸ τοῦ πονηροῦ]
Possibly, from the evil one. Τὸ πονηρόν evilis found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See Matthew 13:19, Matthew 13:38; Ephesians 6:16; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18. In lxx, τὸ πονηρόν evil is very common: ὁ πονηρὸς a few times, but always of men. See Deuteronomy 24:7; Esther 7:6; Job 21:30. In Tobit 3:8,17, τὸ πονηρόν δαιμόνιον thewicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. [source]
2 Thessalonians 1:8 On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
1 John 2:13 The evil one [τὸν πονηρόν]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
1 John 2:13 Have overcome [νενικήκατε]
Compare John 16:33. The image is characteristic of Revelation and First Epistle. See Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 12:11; Revelation 21:7; 1 John 2:14; 1 John 4:4; 1 John 5:4, 1 John 5:5. [source]
1 John 2:1 My little children [τεκνια μου]
Tender tone with this diminutive of τεκνον — teknon (child), again in 1 John 2:12; 1 John 3:18, but παιδια — paidia in 1 John 2:14. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ. [source]
1 John 2:14 I have written [εγραπσα]
Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (Tests of Life, p. 309) suggests that John was interrupted at the close of 1 John 2:13 and resumes here in 1 John 2:14 with a reference to what he had previously written in 1 John 2:13. But that is needless ingenuity. It is quite in John‘s style to repeat himself with slight variations. [source]
1 John 2:21 I have not written [ουκ εγραπσα]
Not epistolary aorist (1 John 2:14), but a reference to what he has just said. [source]
1 John 1:9 Our sins [τὰς ἁμαρτίας]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]

What do the individual words in 1 John 2:14 mean?

I have written to you fathers because you know Him who [is] from [the] beginning young men strong you are and the word - of God in you abides you have overcome the evil [one]
Ἔγραψα ὑμῖν πατέρες ὅτι ἐγνώκατε τὸν ἀπ’ ἀρχῆς νεανίσκοι ἰσχυροί ἐστε καὶ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει νενικήκατε τὸν πονηρόν

Ἔγραψα  I  have  written 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
πατέρες  fathers 
Parse: Noun, Vocative Masculine Plural
Root: προπάτωρ 
Sense: generator or male ancestor.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἐγνώκατε  you  know 
Parse: Verb, Perfect Indicative Active, 2nd Person Plural
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
τὸν  Him  who  [is] 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀρχῆς  [the]  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
νεανίσκοι  young  men 
Parse: Noun, Vocative Masculine Plural
Root: νεανίσκος  
Sense: a young man, youth.
ἰσχυροί  strong 
Parse: Adjective, Nominative Masculine Plural
Root: ἰσχυρός  
Sense: strong, mighty.
ἐστε  you  are 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
λόγος  word 
Parse: Noun, Nominative Masculine Singular
Root: λόγος  
Sense: of speech.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
μένει  abides 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μένω  
Sense: to remain, abide.
νενικήκατε  you  have  overcome 
Parse: Verb, Perfect Indicative Active, 2nd Person Plural
Root: νικάω  
Sense: to conquer.
πονηρόν  evil  [one] 
Parse: Adjective, Accusative Masculine Singular
Root: πονηρός  
Sense: full of labours, annoyances, hardships.