I write unto you, little children, because your sins are forgiven you for his name’s sake.13 I write unto you, fathers, because you have known him, who is from the beginning. I write unto you, young men, because you have overcome the wicked one.14 I write unto you, babes, because you have known the Father. I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one.15 Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him.16 For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world.17 And the world passeth away, and the concupiscence thereof: but he that doth the will of God, abideth for ever.
"Little children" means those whose sins have been forgiven.
He then indicates the stages of advancement and progress of souls that are still located in the flesh; and calls those whose sins have been forgiven, for the Lord's name's sake, "little children," for many believe on account of the name only.
By "fathers" John means those perfect people who understood everything from the very beginning and readily perceived that the Son had always existed.
He styles "fathers" the perfect, "who have known what was from the beginning," and received with understanding - the Son, that is, of whom he said above, "that which was from the beginning."
"I write," says he, "to you, young men, because ye have overcome the wicked one." Young man strong in despising pleasures. "The wicked one" points out the eminence of the devil. "The children," moreover, know the Father; having fled from idols and gathered together to the one God.
"For the world," he says, "is in the wicked one." Is not the world, and all that is in the world, called God's creation and very good? Yes. But,
"The lust of the flesh, the lust of the eyes, and the ambition of the world," which arise from the perversion of life, "are not of the Father, but of the world," and of you.
Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour:8 Bring to the Lord glory unto his name. Bring up sacrifices, and come into his courts:8 Bring to the Lord glory unto his name. Bring up sacrifices, and come into his courts:9 Adore ye the Lord in his holy court. Let all the earth be moved at his presence.10 Say ye among the Gentiles, the Lord hath reigned. For he hath corrected the world, which shall not be moved: he will judge the people with justice.
And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: "From the wood." For when the passage said, "Tell ye among the nations, the Lord hath reigned from the wood," they have left, "Tell ye among the nations, the Lord hath reigned." Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from [the grave], declaring that there is none like Him among the gods of the nations: for they are idols of demons.
And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity.37 And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day.38 Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel.39 And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth.40 And the child grew, and waxed strong, full of wisdom; and the grace of God was in him.
From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.
But because Anna’s words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.
For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, “This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow.” Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)