Exegetical and Hermeneutical Commentary of 2 John 1:1
The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;
1. The Elder ] It is probably on account of his age that the Apostle styles himself thus: and it is a designation which a writer personating S. John would scarcely have chosen, as being too indistinct. On the other hand an Elder, who did not wish to personate the Apostle, would hardly call himself ‘ The Elder.’ It is in addressing Elders that S. Peter calls himself a ‘fellow-elder’ (1Pe 5:1). “The use of the word in this Epistle shews that he cannot have understood this title in the usual ecclesiastical sense, as though he were only one among many presbyters of a community. Clearly the writer meant thereby to express the singular and lofty position he held in the circle around him, as the teacher venerable for his old age, and the last of the Apostles” (Dllinger). “In this connexion there can be little doubt that it describes not age simply but official position” (Westcott). See Appendix E.
unto the elect Lady ] Or possibly, unto the elect Kyria: but the other is better, as leaving open the question, which cannot be determined with any approach to certainty, whether the letter is addressed to an individual or to a community. There is no article in the Greek, so that ‘to an elect lady’ is a possible translation. If we make a proper name (and no doubt there was such a name in use), we are committed to the former alternative. The rendering ‘to the lady Electa ’ may be safely dismissed, if only on account of 2Jn 1:13. If Electa is a proper name here, it is a proper name there; which involves two sisters each bearing the same extraordinary name. Comp. ‘to the elect who are sojourners of the Dispersion’ (1Pe 1:1), and ‘for the elect’s sake’ (2Ti 2:10). Every Christian is elect or chosen out of the antichristian world into the kingdom of God.
and her children ] Either the children of the lady, or the members of the community, addressed in the Epistle. For the Church as a mother comp. Gal 4:26.
whom I love in the truth ] Omit the article, and comp. ‘let us love in deed and truth ’ (1Jn 3:18): ‘whom I love in all Christian sincerity’, or in a Christian temper. In the Greek ‘the lady’ is feminine, ‘the children’ are neuter, ‘whom’ is masculine. No argument can be drawn from this as to whether a Christian family or a Church is to be understood.
but also all they that have known ] Better, as R. V., but also all they that know: literally, that have come to know (see on 1Jn 2:3). At first sight this looks like a strong argument in favour of the view that ‘the elect Lady’ is a Church. “How could the children of an individual woman be regarded as an object of the love of all believers”? The First Epistle is the answer to the question. Every one who ‘has come to know the truth’ enters that ‘Communion of Saints’ of which the love of each for every other is the very condition of existence. The Apostle speaks first in his own name, and then in the name of every Christian. “For all Catholics throughout the world follow one rule of truth: but all heretics and infidels do not agree in unanimous error; they impugn one another not less than the way of truth itself” (Bede).
Fuente: The Cambridge Bible for Schools and Colleges
1 3. Address and Greeting
1 3. Like most of the Epistles of S. Paul, the Epistles of S. Peter, S. James, and S. Jude, and unlike the First Epistle, this letter has a definite address and greeting. In its fulness the salutation reminds us of the elaborate openings of the Epistles to the Romans, Galatians, and to Titus.
Fuente: The Cambridge Bible for Schools and Colleges
The elder – See the introduction, Section 1, (2,d).
Unto the elect lady – The elect or chosen Kyria. See the introduction, Section 2. He addresses her as one chosen of God to salvation, in the use of a term often applied to Christians in the New Testament.
And her children – The word here rendered children ( teknois) would include in itself both sons and daughters, but since the apostle immediately uses a masculine pronoun, tois it would seem more probable that sons only were intended. At all events, the use of such a pronoun proves that some at least of her children were sons. Of their number and character we have no information, except that (the notes at 2Jo 1:4) a part of them were Christians.
Whom I love in the truth – See the notes, Joh 3:18. The meaning here is, that he truly or sincerely loved them. The introduction of the article the here, which is not in the original, ( en alethia) somewhat obscures the sense, as if the meaning were that he loved them so far as they embraced the truth. The meaning however is, that he was sincerely attached to them. The word whom here, ( hous,) embraces both the mother and her children, though the pronoun is in the masculine gender, in accordance with the usage of the Greek language. No mention is made of her husband, and it may thence be inferred that she was a widow. Had he been living, though he might not have been a Christian, it is to be presumed that some allusion would have been made to him as well as to the children, especially since there is reason to believe that only some of her children were pious. See the notes, 2Jo 1:4.
And not I only, but also all they that have known the truth – That is, all those Christians who had had an opportunity of knowing them, were sincerely attached to them. It would seem, from a subsequent part of the Epistle 2Jo 1:10, that this female was of a hospitable character, and was accustomed to entertain at her house the professed friends of religion, especially religious teachers, and it is probable that she was the more extensively known from this fact. The commendation of the apostle here shows that it is possible that a family shall be extensively known as one of order, peace, and religion, so that all who know it or hear of it shall regard it with interest, respect, and love.
Fuente: Albert Barnes’ Notes on the Bible
2Jn 1:1-2
The elder unto the elect lady.
Truth the bond of love
How much is implied very often by the phrase or style with which a letter is begun or ended! How different is the formal Sir from My dear Sir; and, again, how much does this differ from the intimacy which addresses by a Christian name! Those different styles mean a great deal; and as it is now, so it was in the Apostolic age. St. John calls himself by way of endearment the Presbyter, when writing to a family with which he has been long on terms of intimacy. Nothing is more welcome to persons of simple character who are in high office than an opportunity of laying its formalities aside; they like to address others and to be themselves addressed in their personal capacity, or by a title in which there is more affection than form. And he introduces himself to them by a description around which so much affection had gathered, and which seemed to have acquired a new appropriateness in his advanced age. To whom does he write? The Presbyter to the elect lady and her children. It may be that the word translated lady is really a proper name, Kyria. She was an elderly person, probably a widow, living with her grown-up children. When St. John says that she was loved by all them that knew the truth, he makes it plain that her name was at least well known in the Asiatic Churches, and that she was a person of real and high excellence. What Dorcas was to St. Peter; what Lydia of Philippi, and Phoebe of Cenchrea, and Priscilla, and many others were to St. Paul, such was this Christian lady to St. John.
I. The atmosphere of this friendship was sincerity. Whom I love, not in the truth (there is no article in the original), but in truth. Not truly: St. John would have used an adverb to say that. What he means is that truth–truth of thought, truth of feeling, truth of speech and intercourse–was the very air in which his affection for this Christian lady had grown up and maintained itself. And the word which he uses to describe this affection points to the same conclusion. It stands for that kind of affection which is based on a reasoned perception of excellence in its object; and thus it is the word which is invariably used to describe the love that man ought to have for God. But such a love as this between man and man grows up and is fostered in an atmosphere of truthfulness. It is grounded not on feeling or passion, but on a reciprocal conviction of simplicity of purpose; and, being true in its origin, it is true at every stage of its development. That the sense of a common integrity of purpose, a common anxiety to be true, and to recognise truth, is an atmosphere especially favourable to the growth of personal friendships, is observable at this moment in England among students of the natural sciences. The common investigation, prosecuted day by day, into natural facts and laws; the assurance of a common nobility of purpose, of a common liability to failure, of a common anxiety to pursue and proclaim fact–creates a feeling of brotherhood which traverses other differences, and is an enrichment of human life. St. John loved this lady and her children in truth; and therefore he did not hesitate, when occasion made it a duty, to put a strain on their affection. Those who love in truth, like St. John, can, when it is necessary to do so, carry out St. Pauls precept about speaking the truth in love. St. John, as a great master of faith and charity, could be at once tender and uncompromising. It was necessary in these days at Ephesus. There were dangers to which the apostle could not close his eyes. His love was not a vague sentiment, unregulated by any principle; it was a love of all men, but it was pre-eminently a love of each mans immortal soul. Therefore in proportion to its sincerity and intensity it was outspoken. It would be well if there was more of love in truth, as distinct from love by impulse, among us; among those of us, for instance, who are already bound to each other by ties of natural affection. Sincerity does not chill natural love; but it raises a mere passion to the rank of a moral power. How much trouble might parents not save their children in after years by a little plain speaking, dictated, not by the desire to assert authority, but by simple affection! Too often parents love their children, not in truth, but with a purely selfish love. They will not risk a passing misunderstanding, even for the sake of the childs best interests hereafter.
II. What was the motive-power of St. Johns love? St. John replies, For the Truths sake, which dwelleth in us, and shall be with us for ever. He adds that all who knew the truth share in this affection. By the truth St. John here means a something the very existence of which appears improbable or impossible to some minds in our own day. He means a body of ascertained facts about God, about the soul, about the means of reaching God, and being blessed by Him, about the eternal future, about the true rule of mans conduct, and the true secret of his happiness and well-being. Other knowledge which human beings possess is no doubt true; such, for instance, as that which enables us to make the most of the visible world in which God has placed us. But St. John calls this higher knowledge the truth; as being incomparably more important; as interesting man, not merely in his capacity of a creature of time, but in his capacity of a being destined for eternity. And this truth, as St. John conceived it, was not merely a set of propositions resting upon evidence. It was that: but it was more. It centred in a Person whom St. John had seen, heard, touched, handled; who had died in agony, and had risen in triumph from death, and had left the world with an assurance that He would return to judge it. To share this faith was to share a bond of common affection. To have the same ideal of conduct before the soul; the same view of the meaning of life; the same hopes and fears about that which will follow it; above all, the same devotion to a Person–the Incomparable Person of Jesus Christ–was to have a vast fund of common sympathy. To us it might have seemed that, with the Church expanding around him, St. Johns mind would have been wholly occupied with the larger interests of administration; and that he would have had no leisure to attend to the wants of individuals. And if St. John had been only a statesman, endeavouring to carry out a great policy, or only a philosopher intent upon diffusing his ideas, he would have contented himself, to use the modern phrase, with acting upon the masses. But as an apostle of Christ he had a very different work to do: he had to save souls. And souls are to be saved, not gregariously, but one by one. They who are brought out of darkness and error into a knowledge and love of God and His Blessed Son, generally are brought by the loving interest and care of some servant of Christ. No philosophy can thus create and combine. The philosophers of all ages, even if good friends among themselves, can only set up a fancied aristocracy of intellect for themselves, and are very jealous about admitting the people into the Olympus of their sympathies. No political scheme can do this: history is there to answer. But love, with sincerity for its sphere, and with Jesus Christ for its object, can do it. Love did it of old, love does it now. And, among the counteracting and restorative influences which carry the Church of Christ unharmed through the animated and sometimes passionate discussion of public questions, private friendships, formed and strengthened in the atmosphere of a fearless sincerity, and knit and banded together by a common share in the faith of ages, are, humanly speaking, among the strongest. One and all, we may at some time realise to the letter the language of St. John to this Christian mother. (Canon Liddon.)
The elect lady
I. What the apostle says as descriptive of her character.
1. John does not mean to represent her as faultless. He views her not as infallible and impeccable, not beyond the need of cautions and admonitions, which tie therefore administers.
2. Neither does he furnish us with a full delineation of her character, but gives us a few intimations which will enable us to estimate her worth.
(1) The foundation of all her excellencies washer personal and evangelical godliness.
(2) Her regard to the truth is expressed by her walking in it. Walking implies life, action, and progress; and she exemplified the influence of the principle by walking in the knowledge of the truth; in the practice of the truth; in the profession of the truth; and in the service of the truth; or, as the apostle expresses it, in being a fellow-helper to the truth.
(3) She seems to have been a woman of some rank and distinction.
(4) Again, we see that this excellent lady was in wedded life. Nothing, however, is said of her husband. This may be accounted for in two ways. First, he may not have been a Christian: and if so, and if when she married him she was herself a Christian, she disregarded the requisition to marry only in the Lord; and she had no reason to complain of any trials resulting from it. But she may have been herself converted after the union; while he remained in the same state as before. Or, secondly, her husband might have been dead: and, considering the representation given here of the state of her family, this appears to be much more probable than that he was a heathen or an infidel. Now, if this was true, she had been called to sustain the most painful of all bereavements, and was a widow; and a widow indeed, for she was a maternal widow. Her children, like herself, were found walking in truth.
(5) Finally, this elect lady had not only holy offspring, but pious connections and relatives. The children of thine elect sister greet thee. If you say this was no part of her character, yet it was, surely, no inconsiderable part of her happiness. And who can tell how far it was in answer to her prayers, and the result of her example, endeavours, and influence?
II. What the apostle does as expressive of his regard.
1. He writes her an epistle. How vain would many feel, if they could show a letter addressed to themselves from an extraordinary scholar, or genius, or statesman, or warrior–a Chatham, or a Wellington. What was it then to receive a letter thus indited and directed–The elder unto the elect lady and her children, whom I love in the truth.
2. He honours her not only with a letter, but with a visit.
(1) We ought to be thankful for ink and paper. They identify information; they perpetuate intelligence; they annihilate distance; they enable us to talk without being heard. Still, however nimble the pen of a ready writer may be, it cannot utter a thousandth part of the overflowings of the tongue.
(2) We know not the place of the residence of this lady; and therefore we know not how far John had to travel: nor can we tell the mode of his conveyance; for he could hardly, at his age, travel on foot. He speaks of his intended journey with pleasure; yet he could not be insensible of the difficulties, dangers, and uncertainties of travelling; especially in those days, and under a weight of years. He, therefore, expresses himself concerning it dependently and piously; and says, I trust to come unto you; acknowledging the providence of God, and confiding for the issue in Him.
(3) But see the advantage which John desires and expects from the journey itself–That our joy may be full. They were to be blessings to each other; not only the apostle to the disciple, but the disciple to the apostle. There is no such thing as independence: all are needful, all are useful. We are not only one body in Christ, but every one also members one of another.
3. The power of the social principle; and the value, not only of friendship, but of actual intercourse.
(1) How pleasing is it to meet face to face, and commune, after long separation and absence; especially if, during that separation, we have experienced trying circumstances and perilous events.
(2) How pleasing to meet face to face, and commune, in the apartments and confinements of trouble.
(3) How pleasing to meet face to face, in the exercises of social devotion in the sanctuary.
(4) What will it be to meet face to face in heaven? Then our joy will be full. (W. Jay.)
The salutation
Present-day pressure has driven the good old style of epistolary writing out of the market. The Church of Christ has well-nigh forgotten the power of the pen. We intrust all teaching to the tongue and the press. Parents, ministers, and Sunday-school teachers may keep in touch with the hearts of their children and scholars by an occasional letter, brimful of holy thoughts and aspirations.
I. The person who salutes. The elder. Many of the best expositors have naturally inferred that the apostle used the term elder because it had become an appellative among the people owing to his old age. John was the only survivor of the wonderful Apostolic band.
II. The persons saluted. The elect lady and her children.
1. We know that she was a Christian. Elect in Christ Jesus is the full meaning, for the election of grace must not be separated from the means which bring it about. Salvation is not favouritism, but agreement. It is the effect that points to the cause, as the river reminds one of the source. This view of election is in harmony with human liberty and responsibility.
2. We know that she was a mother. With the cares of the household and anxiety about their children, mothers are often depressed. The truly pious mother is more anxious about the salvation of her children than about any other matter.
3. We know that she was a mother surrounded by her family.
III. The ground of mutual union. Whom I love in truth. Everything tends to show that the elect lady was possessed of many embellishments such as society delights to recognise, and the worth of which the Apostle John would be the last to undervalue, and yet love for the truth is the only ground of affection which he acknowledges. Christian love can only be excited by character built upon Divine truth.
IV. The devout invocation. Grace, mercy, peace, shall be with us, etc.
V. The source of all blessing. From God the Father, and from Jesus Christ, the Son of the Father.
VI. The final condition. In truth and love. (T. Davies, M. A.)
Honour of women in the old world
We are sometimes told by Christian apologists that women have acquired an honour since the preaching of the gospel, which was almost denied them in the old world; and that because the feminine type of character is commended to us by the example of Him who was emphatically the sufferer. I believe both assertions have a foundation of truth in them; but that they are not true, and therefore would not have been adopted or commended by the apostle. It is not true that women were not honoured in the old world. I might allude to the Jewish feeling about mothers. In that character the highest and Divinest promises rested upon them. But they do not only appear as mothers. Deborah is a judge and a prophetess of the people. Miriam leads the songs which celebrate the deliverance of the nation from Pharaoh. Greek history, again, pays high honour to women. The Trojan war, the subject of its earliest legends, of its noblest song, is undertaken in vindication of female honour and the sacredness of the marriage bond. In the Homeric poems, the freewoman is treated with reverence; even the captive taken in war is not without honour. The Roman State, which almost rests on the authority of fathers, was anything but neglectful of the mother and the wife. The traditional origin of the Republic is the retribution for the wrong done to Lucretia. One of the earliest stories, that of Coriolanus, illustrates the honour which even the proudest, most wilful son paid to her who had borne and nursed him. Some of the noblest recollections of the perishing commonwealth are connected with the name of Cornelia, the mother of the Gracchi, and Portia, the wife of Brutus. It is dishonest to over look these facts; and being dishonest, it is unchristian. We do not honour Christ by disparaging that which took place before He dwelt on earth. (F. D. Maurice, M. A.)
Whom I love in the truth.
Christian friendship
Whom I love in the truth. It was not an ordinary kind of friendship. It did not rest on kindred, nor on neighbourhood, nor on business, nor on country, nor on common tastes and pursuits, nor even on services rendered and gratitude for these returned; it was a friendship shared by all who knew the truth, it was for the truths sake which dwelleth in us and shall be with us for ever. The Truth meant much for John and for such as he reckoned friends. It was a certain body of doctrine, no doubt, held by him and them very dogmatically indeed; but it was not abstract doctrine, it was doctrine subsisting in the personal, historical, living Christ. It is plain that friends who hold a common relation to the truth thus understood will be friends after a quite distinct and very lofty fashion. They have a birth and kinship not of this world (1Pe 1:22-23). They live by virtue of a principle the world cannot understand, even the truth which dwelleth in us. And they are practically influenced in their daily conduct by the hope of sharing the many mansions of the Fathers house.
1. Those who love one another in the truth will love in truth; sincerity marks all friendship worthy to be called Christian.
2. This friendship is always fruitful. Ten thousand little things done or not done, and which the friend who benefits by them may not always know, are the habitual outcome of friendship for the truths sake. And there is one fruit which from its nature is least of all seen or talked about, which yet is both the commonest and the best that friendship can yield–prayer for one another.
3. Christian friendship may sometimes be severe. A friend, in proportion to the purity and spiritual intensity of his love, will discern faults and weaknesses and dangers which, for friendships sake, he must not wink at.
4. This friendship hallows and strengthens all the other ties that bind us to one another.
5. It is another distinguishing excellence of Christian friendship that it bears strain best. This love yields mutual gentleness and forbearance and tender-heartedness.
6. Christian friendship has the widest reach. It boasts of its comprehensiveness here–And not I only, but also all they that have known the truth.
7. The crowning distinction of this friendship is that it is not dissolved by death itself. (A. M. Symington, D.D.)
The permanent love of friendship
Some love for pleasure. Isaac loved Esau because venison was his delight. An adulterer loves an harlot for the satisfying of his filthy lust. Some love for profit: they love their friends as they do their cows, horses, and grounds–for the benefit they reap by them. Some love for beauty: so Shechem loved Dinah. Some love for honour and promotion, in hope to be preferred by such a great man. All these stand upon a tickle ground; pleasure vanisheth, and that quickly too, then love vanisheth together with it. When Amnon had gotten his pleasure of Tamar he hated her more than before he loved her. Riches betake themselves to their wings, as Solomon speaketh, and fly away, then love flies away too. If a rich man become a poor man we set not much by him. Honour is mutable: the nail that is now aloft is in the dirt, as it fell out with Haman, then he is little regarded of any of his followers. Beauty fades away like a flower, then love fades away too; love for the truths sake, for Christs sake, for the gospels sake, and that will be a permanent love. (W. Jones, D. D.)
Christ the inspiration of Christian love
The enthusiasm of humanity may be caught from the example and inspiration of Jesus Christ. The mill-wheel wilt cease to revolve when the waters of the rushing stream are cut off; the moving train will stop when the glowing heat cools within the hidden chamber, and charity in this world will degenerate into a professional schedule without inspiration and without power unless we keep Jesus as our example. (J. Mitchell.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
THE SECOND EPISTLE OF JOHN.
Chronological Notes relative to this Epistle.
-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5593.
-Year of the Alexandrian era of the world, 5587.
-Year of the Antiochian era of the world, 5577.
-Year of the world, according to Archbishop Usher, 4089.
-Year of the world, according to Eusebius, in his Chronicon, 4311.
-Year of the minor Jewish era of the world, or that in common use, 3845.
-Year of the Greater Rabbinical era of the world, 4444.
-Year from the Flood, according to Archbishop Usher, and the English Bible, 2433.
-Year of the Cali yuga, or Indian era of the Deluge, 3187.
-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1025.
-Year of the era of Nabonassar, king of Babylon, 834.
-Year of the CCXVIth Olympiad, 1.
-Year from the building of Rome, according to Fabius Pictor, 832.
-Year from the building of Rome, according to Frontinus, 836.
-Year from the building of Rome, according to the Fasti Capitolini, 837.
-Year from the building of Rome, according to Varro, which was that most generally used, 838.
-Year of the era of the Seleucidae, 397.
-Year of the Caesarean era of Antioch, 133.
-Year of the Julian era, 130.
-Year of the Spanish era, 123.
-Year from the birth of Jesus Christ, according to Archbishop Usher, 89.
-Year of the vulgar era of Christ’s nativity, 85.
-Year of Artabanus IV., king of the Parthians, 4.
-Year of the Dionysian period, or Easter Cycle, 86.
-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 10; or the year before the fourth embolismic.
-Year of the Jewish Cycle of nineteen years, 7; or the year before the third embolismic.
-Year of the Solar Cycle, 10.
-Dominical Letter, it being the first year after the Bissextile, or Leap Year, B.
-Day of the Jewish Passover, the twenty-seventh of March, which happened in this year on the Jewish Sabbath.
-Easter Sunday, the third of April.
-Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 9.
-Epact, according to the present mode of computation, or the moon’s age on New Year’s day, or the Calends of January, 17.
-Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January,) 17, 19, 18, 19, 20, 21, 22, 24, 24, 25, 27, 27.
-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 6.
-Year of the Emperor Flavius Domitianus Caesar, the last of those usually styled the Twelve Caesars, 5.
-Roman Consuls, Domitianus Augustus Caesar, the eleventh time, and T. Aurelius Fulvus or Fulvius.
-The years in which Domitian had been consul before were, A. D. 71, 73, 74, 75, 76, 77, 80, 82, 83, and 84.
It should be observed that the date of this epistle is very uncertain. The above is only upon the supposition that it was written about A. D. 85. See the preface.
II JOHN.
The apostle’s address to a Christian matron and her children,
1-3.
He rejoices to find that certain of her family had received,
and continued to adorn, the truth; and he exhorts them to
continue to love one another according to the commandment of
Christ, 4-6,
And particularly cautions them against deceivers, and to so
watch, that they might not lose the benefit of what they had
received, 7, 8.
The necessity of abiding in the doctrine of Christ, 9.
He cautions them against receiving, or in any way forwarding,
those who did not bring the true doctrine of Christ, 10, 11.
Excuses himself from writing more largely, and purposes to pay
her and family a visit shortly, 12, 13.
NOTES ON II. JOHN.
Verse 1. The elder] John the apostle, who was now a very old man, generally supposed to be about ninety, and therefore he uses the term , presbyter or elder, not as the name of an office, but as designating his advanced age. He is allowed to have been the oldest of all the apostles, and to have been the only one who died a natural death.
This title led some of the ancients to attribute this epistle to a person called John the Presbyter, a member of the Church at Ephesus; and not to John the apostle. But this is a groundless supposition.
The elect lady] . As , kuria, may be the feminine of , kurios, lord, therefore it may signify lady; and so several, both ancients and moderns, have understood it. But others have considered it the proper name of a woman, Kyria; and that this is a very ancient opinion is evident from the Peshito Syriac, the oldest version we have, which uses it as a proper name [Syriac] koureea, as does also the Arabic [Arabic] kooreea.
Some have thought that Eclecta was the name of this matron, from the word , which we translate elect, and which here signifies the same as excellent, eminent, honourable, or the like. Others think that a particular Church is intended, which some suppose to be the Church at Jerusalem, and that the elect sister, 2Jo 1:13, means the Church at Ephesus; but these are conjectures which appear to me to have no good ground. I am satisfied that no metaphor is here intended; that the epistle was sent to some eminent Christian matron, not far from Ephesus, who was probably deaconess of the Church, who, it is likely, had a Church at her house, or at whose house the apostles and travelling evangelists frequently preached, and were entertained. This will appear more probable in the course of the notes.
Whom I love in the truth] Whom I love as the Christian religion requires us to love one another.
And not I only] She was well known in the Churches; many had witnessed or heard of her fidelity, and partook of her hospitality; so that she had a good report of all Christians in that quarter.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The elder; a general name of office, fitly appropriated with eminency here, he being the only apostle, probably, now surviving on earth.
The elect lady; this appears to have been some noted person, whom both her singular piety, and rank in the world, made eminent, and capable of having great influence for the support of the Christian interest, which her general value with all that had
known the truth, ( i.e. the Christians in those parts), shows. The opinion that a church is intended by this appellation, had it greater probability, is of no great importance, and need not here be disputed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Theelder In a familiar letter John gives himself a less authoritativedesignation than apostle; so 1Pe5:1.
lady Bengel takes the Greekas a proper name Kyria, answering to the HebrewMartha. Being a person of influence, deceivers (2Jo1:7)were insinuating themselves into her family to seduce her and herchildren from the faith [Tirinus], whence John felt it necessary towrite a warning to her. (But see my Introduction and see on 1Pe5:13).A particular Church,probably that at Babylon, was intended. Church is derived fromGreekKuriake, akin to Kuria, or Kyria here; the latter word amongthe Romans and Athenians means the same as ecclesia, the termappropriated to designate the Churchassembly.
lovein the truth Christian loverests on the Christian truth(2Jo1:3,end). Not merely I love intruth,but I love in THE truth.
all All Christians form one fellowship, rejoicing in the spiritualprosperity of one another. The communion of love is as wide as thecommunion of faith [Alford].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The elder unto the elect lady and her children,…. By the “elder” is meant the writer of this epistle, the Apostle John, who so calls himself either on account of his age, he being now near an hundred years of age, having outlived all the apostles: or on account of his office, being a bishop or overseer, not only of the church at Ephesus, but of all the Asiatic churches, which is the same with an elder; nor is this incompatible with his being an apostle; see 1Pe 5:1, the elect lady is the person he writes unto; by whom is designed not the church of Christ, since such a way of speaking is unusual; and besides, he speaks of coming to see her face to face, and of the children of her elect sister: but some particular person, some rich, as well as gracious woman of John’s acquaintance; and these words, “elect lady”, are neither of them proper names of the person: some think that the word “Kyria”, rendered “lady”, was the name of the person, as “Domina” with the Romans, and answers to the Hebrew word “Martha”; for as , “Mar”, signifies lord, so , “Martha, lady”; and then the inscription runs, “to the choice” or “excellent Martha”; and the Syriac and Arabic versions read, “to the elect Kyria”: and others think that the word rendered elect is a proper name, and that this person’s name was “Electa”, as “Electus” d is a man’s name; and then it must read thus, “to the lady Electa”; but her sister also is so called, and it can hardly be thought that two sisters should be both of a name; neither of them are proper names, but characters and titles of respect and honour: she is called a “lady”, because she was a person of distinction and substance, which shows that God sometimes calls by his grace some that are rich and noble; and also that titles of respect and honour, where flattery is avoided, may be lawfully given to persons of dignity and wealth; so Nazianzen e calls his own mother by the same title; and it was usual to call women by this name from fourteen years of age f: and this person also is said to be “elect”; either because she was a choice, famous, and excellent person, not only for her birth, nobility, and riches, but for her virtue, grace, and good works; or because she was chosen unto eternal life and salvation; and which the apostle might know without a special and divine revelation, by the Gospel coming with power to her; by the grace that was wrought in her; by the faith of God’s elect, which she appeared to have, seeing it worked by love; and which may be, and ought to be concluded in a judgment of charity, of everyone that professes faith in Christ, and walks according to it; and this also makes it appear that election is of particular persons, and not of nations, communities, and churches, as such; nor is it unusual to salute single persons under this character; see Ro 16:13, this epistle is inscribed not only to this lady, but also to “her children”; who were not infants, but grown up, and had made a profession of the truth, and walked in it, 2Jo 1:4, and both the mother and the children the apostle represents as the objects of his love:
whom I love in the truth; either as being in the truth and faith of the Gospel; for though all men are to be loved as men, and to be done well to, yet they that are of the household of faith, or are in the faith, are in and especial manner to be loved and respected; see Ga 6:10; or the sense is, that the apostle loved this lady and her children sincerely and heartily, without dissimulation; not in word and in tongue, but in deed and in truth, 1Jo 3:18:
and not I only, but also all they that have known the truth; either the Lord Jesus Christ, who is the truth; not with a notional knowledge, but with the knowledge of approbation and affection; with a fiducial and appropriating one: or the Gospel, the word of truth; not with a speculative, but with a spiritual and experimental knowledge of it: and this is not to be understood of every individual person then living, which had such a knowledge of the truth; for it cannot be reasonably thought that every individual person should know this lady and her children; but of all such persons who had any knowledge of them; for such who are born again by the word of truth, love not only him that begot them, but all those who are begotten of him: this shows in what sense the word “all” is sometimes taken.
d Herodian. Hist. l. 1. c. 51, 52, 53, 54. e Epist. ad Basil. 4. p. 769. vol. 1. f Epictet. Enchirid. c. 62.
Fuente: John Gill’s Exposition of the Entire Bible
| Salutation. | A. D. 90. |
1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2 For the truth’s sake, which dwelleth in us, and shall be with us for ever. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually,
I. The saluter, not expressed by name, but by a chosen character: The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed.
II. The saluted–a noble Christian matron, and her children: To the elect lady and her children. A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and his religion. They owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God. And her children; probably the lady was a widow; she and her children then are the principal part of the family, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too; it may avail to their encouragement and caution. Those who love and commend them will be apt to enquire after them. This lady and her children are further notified by the respect paid them, and that, 1. By the apostle himself: Whom I love in the truth, or in truth, whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or exercise of love; and he especially loved those who loved him, that Lord who loved him. 2. By all her Christian acquaintance, all the religious who knew her: And not I only, but also all those that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth demands acknowledgment, and those who see the evidences of pure religion should confess and attest them; it is a good sign and great duty to love and value religion in others. The ground of this love and respect thus paid to this lady and her children was their regard to the truth: For the truth’s sake (or true religion’s sake) which dwelleth in us, and shall be with us for ever. Christian love is founded upon the appearance of vital religion. Likeness should beget affection. Those who love truth and piety in themselves should love it in others too, or love others upon the account of it. The apostle and the other Christians loved this lady, not so much for her honour as her holiness; not so much for her bounty as her serious Christianity. We should not be religious merely by fits and starts, in certain moods and moons; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished: Which shall be with us for ever.
III. The salutation, which is indeed an apostolical benediction: Grace be with you, mercy, and peace, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love, v. 3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe,
1. From whom these blessings are craved, (1.) From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character–the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father’s glory, and the express image of his person, who, with the Father, is also eternal life, 1 John i. 2.
2. What the apostle craves from these divine persons. (1.) Grace–divine favour and good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be conferred on sinful mortals. (2.) Mercy–free pardon and forgiveness; those who are already rich in grace have need of continual forgiveness. (3.) Peace–tranquility of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified outward prosperity. And these are desired in truth and love, either by sincere and ardent affection in the saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as productive of continued truth and love in the saluted; these blessings will continually preserve true faith and love in the elect lady and her children; and may they do so!
IV. The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady. Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, v. 4. Possibly the lady’s sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents’ sake, but both by virtue of free grace. From the apostle’s joy herein we may observe that it is pleasant to see children treading in good parent’s steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.
Fuente: Matthew Henry’s Whole Bible Commentary
And her children ( ). As with , so here may be understood either literally as in 1Ti 3:4, or spiritually, as in Gal 4:19; Gal 4:25; 1Tim 1:2. For the spiritual sense in see 1John 2:1; 1John 2:12.
Whom (). Masculine accusative plural, though is neuter plural (dative), construction according to sense, not according to grammatical gender, “embracing the mother and the children of both sexes” (Vincent). See thus in Ga 4:19.
I (). Though is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of with the addition of (in truth, in the highest sphere, as in John 17:19; 3John 1:1) and (not I only, “not I alone”). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Ro 16:4).
That know ( ). Perfect active articular participle of , “those that have come to know and still know.”
Fuente: Robertson’s Word Pictures in the New Testament
The elder [ ] . The word is used originally of seniority in age. So Luk 14:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Mt 16:21; Act 6:12). Those who presided over the Christian assemblies or churches (Act 11:30; 1Ti 5:17, 19). The twenty – four members of the heavenly court in John’s vision (Rev 4:4, 10; Rev 5:5, 6, 8, 11, 1 4). Here, with reference to official position, coupled, presumably, with age.
Unto the elect lady [ ] . An expression which baffles all the commentators. It is supposed by some that the title describes a person, by others, a society. The views of the former class as to the person designated, are
(1.) That the letter was addressed to a certain Babylonian named Electa.
(2.) To a person named Kyria.
(3.) To Electa Kyria, a compound proper name. Those who regard the phrase as describing a society, divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily.
Children [] . May be taken either in a literal or in a spiritual sense. For the later, see 1 Timothy 1, 2; Gal 4:25; 3Jo 1:4. Compare also vv. 4, 13. The explanation turns on the meaning of ejklekth kuria. If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal.
Whom [] . Comprehensive, embracing the mother and the children of both sexes.
I love [] . See on Joh 5:20.
In the truth (ejn ajlhqeia. Omit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See Joh 17:17. In truth is equivalent to truly, really. Compare Col 1:6; Joh 17:19.
That have known [ ] . Either have come to know, or as Rev., know. The perfect tense of ginwskw, to learn to know, is rendered as a present : I have learned to know, therefore I know. See on 1Jo 2:3.
Fuente: Vincent’s Word Studies in the New Testament
INTRODUCTION TO 2ND JOHN
Writer: Apostle John
Date:A.D. 90.
Key Phrase:“The Truth”, the Scriptures, the Bible is the only true source of doctrine and life, morals and ethics. The book has three divisions; Part 1, Verses 1-6, The walk of truth and love. Part 2, Verses 7-11. The peril of embracing false doctrine. Part 3, Verses 12-13, John’s care for the elect lady.
Subject Matter:
The terms “elect lady” and “elect sister” used in 2Jn 1:1; 2Jn 1:13 refer to local congregations, churches of the Lord perhaps located in Asia Minor. This letter is therefore a specific, not a general letter, and the children of the “elect lady” and the “sister of the elect lady” refer to members of each congregation. This letter, like that of 3 John to Gaius, indicates that there should be an affinity of fellowship between churches of like kind and order. Such fellow-ship, when voluntary, yet pledged one to another, constitutes what is termed “associations of churches”.
The churches seldom meet but messengers of the churches do meet for mutual counsel in messenger assemblies. Failure of one brother (Diotrephes) in a church to accept visiting missionary brethren from a sister church was the occasion of John’s writing the
book of 2 John. It is therefore evident that both 2 John and 3 John were meant to be circulatory letters- written in the interest of principles relevant to each local congregation
THE WALK OF TRUTH AND LOVE
1) “The elder unto the elect lady and her children”. John introduces himself as “the elder”, to “the elect- (Greek eklekte) meaning called or chosen “lady” – the church – and her children, those constituting her local congregation, though the particular locality isn’t named. Note, one elect lady local church – can send greetings to another elect lady 2Jn 1:13.
2) ‘Whom I love in the truth”; While every child of God should love every other child of God, as well as the lost, there is a “special affinity” of mutual love that binds children of God more closely in the “unity of the truth”. When members of the Lord’s Church bind together to hold and “hold forth” great doctrinal truths, love’s bonds grow stronger between and among them as they embrace and share the truth with others. 1Jn 4:7-11.
3) “And not I only” John like every true minister, would have the church, “the Elect Lady”, meaning any local congregation, to realize that he was not the only person ‘ who loved them “in the truth”, or because of the body of Bible doctrine they held. Joh 13:34-35.
4) “But also all they that have known the truth”. John was affirming that love for the church the elect lady – was not his alone to experience, but that every member of the church that really has known (Greek ginosko) the truth, also loves the church and the brethren of every sister church; As Christ “loved the church and gave himself for it”, so should each member. Eph 5:25-32.
Fuente: Garner-Howes Baptist Commentary
FELLOWSHIP IN THE TRUTH
2Jn 1:1-13.
THE Second Epistle of John involves two disputes which are almost as old as the Christian Church.
The first is as to its authenticity, some having denied that John wrote it. It may be positively asserted, however, that the arguments in favor of the authorship of Johnthe beloved disciple are fairly overwhelming. When such men as Iraeneus, Clement and Alexander of Alexandria, Dionysius and Cyprian quote from this Epistle, and speak of it as from the pen of John, it is presumptuous, to say the least, for a twentieth century preacher to dispute its place in the sacred canon.
The second question, however, is not so definitely, and certainly not so easily, settledTo whom was this Epistle addressed? In other words who is the elect lady and her children named in the first verse? Some insist that it was a womanKyria (the Greek proper name which is the same as Martha in the Hebrew) an exceptional Christian character in whose home John had been entertained on one of his missionary journeys, and to whom, with her children, he writes this Epistle.
Others argue, with equal show of reason, that the similarity of Kuriake from which the word Church is derived, to Kuria or kyria, indicates this Epistle was addressed to the Church. They base their argument upon 1Pe 1:1-2 where the Elect in Asia are addressed; and 1Pe 5:13, where the Epistle concludes with the statement,
The Church that is at Babylon, elected together with you, saluteth you.
The arguments as between these two interpretations are so well balanced that one hesitates to take sides, but I confess that I feel the less strained interpretation is to believe this an individuala woman of excellent Christian character and hospitable house.
However the teaching of the Epistle is in no wise affected by this discussion. Its suggestions are the same in either instance.
And now for its exposition under three suggestions:The Friend of Truth, Fellowship in the Truth, and False Teachers Disfellowshiped.
THE FRIEND OF TRUTH
The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;
For the truths sake, which dwelleth in us, and shall be with us for ever.
Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love (2Jn 1:1-3).
It is a salutation that involves teaching. Grace paves the way for salvation; mercy is the experience of it; and peace one of the blessed results. The Apostle claims that these are the portion of believers in the truth.
But from the salutation he passes to the discussion ofThe Friend of Truth.
I rejoiced greatly that I found of thy children walking in truth, as we received a commandment from the Father (2Jn 1:4).
She had made herself familiar with the Truth.
John emphasizes this thought. It is an elect lady. She is loved in truth by all that have known the Truth, for the Truths sake.
It is refreshing to meet a woman after this sort. Marthas are more common than Marys. The very life every good woman leads involves her in a thousand little duties, and so the phrase has come to pass, A womans work is never done. It is true! There is never a time when a woman who is the house-keeper can sit down and fold her hands and say, There is not a thing about this institution that needs attention. The insidious temptation, therefore, is to be forever at ten thousand things, and to omit altogether the study of the Word of God, and to treat personal devotion with neglect, and even to look upon family prayer as a domestic inconvenience.
And yet, if a thoughtful woman will but sit down, and take time to discuss, in her own mind, and determine what is fundamental in life, there can be but one conclusion, namely, that a knowledge of the Truth is still more essential than the discovery of the tiniest cobweb in the most remote corner, or the dispossession of the last speck of dust, or the final touch to the lads attire, or even the exquisite embroidery essential to make the lassie outshine her neighbor.
Once in Chicago I heard a business man say, Wife, I dont see how we can take time this morning for both our breakfast and our Bible. Instantly that Godly woman answered, Then, John; we will have the Bible and go without breakfast.
It is my candid conviction that, from the standpoint of the physical man, as well as that of the spiritual, that if both are impossible, better begin the day with a taste of the Book than a hearty breakfast. Know the Truth.
There are men rising up in these days to ask in scorn, as did Pilate, What is Truth? And Jesus Christ has long since answered their question. Speaking of His Father He said, Thy Word is truth, or more literally, The Word that is Thine is Truth.
The poet Tennyson caused to be put into the pavement of the entrance hall to his home this motto in tilesTruth against the World.
Long before him Pythagoras had written, If God were to reveal Himself visible to men He would choose light for His body and Truth for His soul.
In this he was scriptural, for God did reveal Himself to men in Christ, and what was Christs definition of HimselfI am the Light of the worldI am the Truth.
But let us understand once for all that Truth in the Bible does one little good until he has transferred it to his own mind and heart. That involves thought, research, diligent study. Paul wrote to TimothyStudy to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.
She had instructed her children in the same. John said, I found of thy children walking in Truth.
A woman who is sufficiently interested in the Sacred Scriptures to give herself to their personal study will feel the necessity of imparting the same to her own little ones. No other teacher has such a field; and no other such a responsibility. Efforts there will bring the sweetest fruits; failure there will involve the deepest and bitterest sorrow. Would God I could properly impress this upon mothers whose little ones are yet about them, or whose bigger grown sons and daughters still abide in the house. I find not a few women who fret against the limitations of female life and long for a field in which to exercise and reveal their superior abilities; but I say to you the true woman who is a wife and mother has that opportunity, that field just at hand. In it she lives and moves and has her being.
Charles Spurgeons father once told Dr. Ford, an American minister, how when he had been from home a good deal trying to build up congregations, there came a conviction that he was neglecting the religious training of his own children, and he had almost decided to preach less. On returning home he opened the door and was surprised to find none of the children about the hall. Ascending the stairs he heard his wifes voice and knew that she was engaged in prayer. One by one she named the children; regarding Charles she put up a special petition, telling the Lord that he was high-spirited and daring-tempered. When she had finished her petition, and instruction, the elder Spurgeon felt, and said, I will go on with my work; the children will be cared for.
Who doubts that that mothers work made Charles Spurgeons and his brothers blessed associate ministry a possibility, and through them reached the whole wide world?
Ah, mothers, if visitors in your home find your children walking in the Truth, they will look upon the best results possible to a womans endeavor.
She revealed real hospitality to truth-teachers.
If it is a woman to whom this Epistle is addressed, the door of her home had been opened to the Apostle, and as he walked and talked with her children he came to this admiration of their character. It is doubtful if there is a better test of ones love to Christ than his attitude toward teachers of the Truth. You will remember that Jesus in the 25th of Matthew pictures a judgment wherein men are separated to the right and to the left,
Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world:
For I was an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in:
Naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me.
Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungred, and fed Thee? or thirsty, and gave Thee drink?
When saw we Thee a stranger, and took Thee In? or naked, and clothed Thee?
Or when saw we Thee sick, or in prison, and came unto Thee?
And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.
But the brethren of Christ are not so near His heart as are the teachers of His Word. They are His select brethren. When Paul was writing to the Romans he said, Be kindly affectioned one to another with brotherly love. And then, after adding duty upon duty, he reaches the climax by saying, Distributing to the necessity of the saints; given to hospitality (Rom 12:13).
When Peter penned his First Epistle he put in a passage extremely akin to that of the Apostle Paul, and concluded it by saying, Above all things have fervent charity among yourselves; * * use hospitality one to another without grudging (1Pe 4:8-9).
The blessing that came upon the house of Publius was the direct result of having received and entertained Paul and his associates in the Gospel three days courteously.
When Mary and Martha opened their doors to Jesus they imagined themselves entertaining a great religious Teacher and regarded it a privilege. What a privilege it was! Little did they dream of the benediction they were bringing upon themselves. Little did they imagine that, in the darkest hour of life for them, this same Teacher would turn His feet again to their house and would bring their bereavement to an end by calling their own brother back from the grave. But such was Gods reward for their hospitality! All we know about Jason is that he received the Apostle into his house and suffered an arrest in consequence. But that act of hospitality made his name immortal.
The times in which we live are not particularly hospitable. Even the Church of God has forgotten the use of hospitality. It is easy enough to imagine that we need all our room and that the last bed is comfortably occupied by the lone sleeper; that the tiniest tot must have a spacious place all to himself, but the fact remains that the people who thus turn teachers of the Truth from their doors are gratifying self at the expense of soul.
Dr. A. C. Dixon once told me that he had gone some time before through a large insane asylum which was in charge of a personal friend. In one of the wards he met a sweet-faced patient who looked at him with a good deal of intelligence and said, Dr. Dixon, I know you; I have heard you preach many times; what are you doing here? Just looking around. Well, do you know what insanity is? No, I dont, said Dixon, I am trying to find out.
She replied, Insanity is in-self. We people just got to thinking about ourselves, and we kept it up until they took us from our homes and put us in this place.
They are not all in the state asylum either. Selfishness is always and everywhere opposed to hospitality. It inconveniences and costs to entertain, and yet the man who lives unto himself is dead while he liveth, and the woman who consults only her own pleasure may have a name to live, but she is also dead. This friend of the Truth revealed it by her hospitality to teachers in the same.
FELLOWSHIP IN THE TRUTH
And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.
And this is love, that we walk after His commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it (2Jn 1:5-6).
The holiest and the most tender love is in the Truth. This message of John involves no marriage proposition. It was probably written after the Book of Revelation when he was a most aged man, and expressed his affection in Christ for one who held tenaciously to the Truth.
The longer one lives in the Truth, the more one holds to the Truth, the closer it binds him to all others who live and abide in the same.
Christian fraternity is not a meaningless phrase; it expresses the tenderest and the holiest bond known as between men. That fellowship may have competitors but no peers. When Remonsat, of Marseilles was about to die, he assembled his large family at his bedside and said, I have had the utmost delight in my children. Your affection and attachment to me and your tender love has been my delight. But now I have a disclosure to make that will remove one from among you. This secret I have kept and would, were I to live, but as I must die I feel that in justice to my children in the distribution of the property, I must make it known. One of you is only an adopted childthe child of the nurse on whose bosom my own child died. Shall I name that child? No, no! they cried with one accord, let us continue to be brothers and sisters.
But, as I had occasion to remark a week or two ago, in speaking to you from a previous Epistle, the fraternity of association falls far short of fraternity in spirit. The fraternity of flesh and blood is not so close a bond as is that of a common faith in Christ. Alford remarks truly, The communion of love is as wide as the communion of faith.
The best expression of fellowship is in Christian conduct.
This is love, that we walk after His commandments.
The world has long entertained the notion that love is largely a subject of profession, but John puts it upon another basis altogether, namely, that of behavior. It makes little difference what you tell your wife before she marries you, but a profound difference how you treat her afterward. It makes little difference what you say in covenant meeting concerning your affection for the membership of the church; but a profound difference how you behave between Sundays and on Sunday. The man who professes to love his brethren, but when they come into disaster and misfortune closes his purse against them, has simply indulged in a false profession, for, as John wrote,
Whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
My little children, let us not love in word, neither in tongue; but in deed and in truth.
And hereby we know that we are of the Truth (1Jn 3:17-19).
It has been my constant observation that the bigger the scoundrel the more glib is his tongue in telling women about his love; and the more terrible is his treatment of those, who in folly, respond to his professions.
Deep waters are for the most part the silent waters, and the man who holds the brotherhood in Christ in the grip of a firm affection is not the man who eloquently orates, but the one who watches daily opportunity of action. When that brotherhood undertakes to build a church he will be there to do his full part; when they undertake to raise its current expense account no man will need persuade him; when the appeal of missions is put forth he will be found among the dependable ones, and if the load of work be especially heavy he will only loosen his hand to get a better grip, and shove his shoulder more firmly under the burden. True love is an eloquent thing; but its speech is action. Nellie Jones has written upon The Recovery of Peter after this manner:
Lovest thou Me, in gentle tones the Master said,
Better than these who linger at My side!
And that disciple, once so bold that he had dared to tread
The boisterous sea, now careful seemed to be to hide
His head meekly said, Thou knowest, Lord, I love Thee best.
Feed thou My lambs, the Master said, this be the test.
Lovest thou Me, He said, in tones more tender, still and low.
And he who could not watch one hour in dark Gethsemane,
Now, grieving that his Lord should seem to doubt him so,
But clung the closer to Him, and with tearful eye,
Said, Lord, Thou knowest my heart is filled with love to Thee.
Feed thou My little sheep. He said, and thus thou wilt remember Me.
Lovest thou Me, for the third time the Master spoke,
In accents sweet and kind to him who once denied
His Lord, and as he thought of that great heart that broke
In pity for Him, the disciple thus replied:
Thou knowest all things Lord, Thou knowest I love but Thee.
Feed thou My sheep, He said, This be My legacy to thee.
The chief of all commands is Christian love. John continuesThis is the commandment, That, as ye have heard from the beginning, ye should walk in it. The command of all commands, for love is the grace of all graces. Paul seems determined to put that past dispute. In his First Epistle to the Corinthians, 13th chapter, he affirms,
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, So that I could remove mountains, but have not charity, I am nothing.
And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the Truth; Beareth all tilings, believeth all things, hopeth all things, endureth all things.
Charity never faileth * *.
Now abideth faith, hope, charity, these three; and the greatest of these is charity (1Co 13:1-8; 1Co 13:13).
Dr. Guthrie expressed this very thought in a poem which reads after this manner:
I live for those that love me,For those I know are true,For the heaven that smiles above me,And awaits my spirit too.For all human ties that bind me,For the task my God assigned me,For the bright hopes left behind me,And the good that I can do.
I live for those who love me,With all that is Divine,To feel that there is union Twixt natures heart and mine;To profit by affliction,Reap truth from fields of fiction,Grow wiser from conviction,Fulfilling Gods design.
No wonder John wrote, Beloved, let us love one another: for love is of God; and every one that loveth is born of God.
FALSE TEACHERS DISFELLOWSHIPED
Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
For he that biddeth him God speed is partaker of his evil deeds (2Jn 1:7-11).
Three things, or four:
False teachers are determined by their attitude to Christ. They confess not that Jesus Christ is come in the flesh. They abide not in the doctrine of Christ.
The times upon which we are fallen are rapidly showing how to truly discern false teachers. A few years since the denominational bigot would have pointed out any preacher outside of his particular fold and called him a false teacher. But that would only have demonstrated the intolerance of the man. I believe firmly that the Bible teaches baptism by immersion; but I am not ready to call every man who practices sprinkling a false teacher. I believe firmly that the second sacrament is only a symbol, but I am not ready to say that every man who teaches consubstantiation is cut off from Christ; that is not a sufficient occasion.
To me it seems fairly clear that the New Testament Church was congregational in polity, but I would be far from pointing my finger at the Episcopalians and telling them that they were departing from the Word of the Lord, and that their teachers have departed from the Truth. To obey is better than sacrifice.
It is the true teachers business to discover what the Word of God teaches, and follow it with careful strictness; but the petty divisions in evangelical protestant bodies are not the occasions of dis-fellowship! When a man denies that Jesus Christ has come in the flesh then he disfellowships himself. He removes the very foundation. What part hath he that believeth with an infidel? Truly, as John Watson has said, It is not doctrines, or the ethics of Christianity, that are its irresistible attraction. The life-blood of Christianity is Christ. As Louis said, I am my religion, so may Jesus say the same. No emotion in human experience has been so masterful, none so fruitful, as the passion for Jesus. It has inspired the Church, it has half saved the world.
The man who denies Him disfellowships you, if you be the Lords own.
False teachers always take away more than they contribute.
Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
Whosoever goeth onward and abideth not in the teaching of Christ, hath not God (2Jn 1:8-9),
That is a remarkable phrase in the American Revisionwhosoever goeth onward. What does the Apostle meanthat we should make no progress?
No! The onward march of every phase of civilization has been accentuated by Christ. What he means to say is this, that the man who sets himself up as the latest thinker, the special student, the person of advanced thoughtif you please, who talks boastfully about the latest research of science, while abiding not in the teachings of Christ, that man hath not God.
Truly here common sense and the Sacred Scriptures speak together. You let a man in the medical realm come out in the public press, or in an oration, and tell the people that he is an advanced thinker in medicine, that other practitioners all about him, equally equipped, are only fogies, fifty years behind the times, and the public will dub him a quack. You let a lawyer say that he, only, understands law; that other successful men of his fraternity are not up-to-date, and the public will put him down as a braggart. The public is right about it. What opinion other can you hold of these theologians who strut the earth, affirming that all who follow not with them are back numbers? That is the speech of the quack and not of the good student; and of the foolish; not the wise. John says that whenever you find a man who goeth onwardmark the phraseprogressive to the last degree, goeth onward and abideth not in the teaching of Christ, he hath not God. Then he speaks of the converse truth, He that abideth in the doctrine of Christ, he hath both the Father and the Son.
False teachers deny Christs Word yet boast communion with God. They say, We do not accept all the teachings of Jesus, but we have God. John says they have not God. How marvelously accurate this description. I have with my own ears heard men deny the Virgin Birth of Jesus, repudiate His miracles, dispute His atonement and resurrection, and then turn about and affirm, This does not prevent my relations with the Father I know Him and He knows me. Jesus said this is not soWhosoever denieth the Son, the same hath not the Father. He that rejecteth Me rejecteth Him. No man cometh unto the Father, but by Me.
There is a very unreasonable demand for charity in these days. When the Pharisees were asked, the worst they could say against Jesus, they replied, He eateth and drinketh with publicans. When Pilate was asked what he thought of Him, he replied, I find no fault in Him. When Judas was asked his opinion, he replied, I have betrayed the innocent blood. When the centurion soldier expressed himself, he said, Truly this was the Son of God. When the demons voiced their sentiments they said, Thou Son of God.
And yet we do not claim the Pharisees as brethren in Christ. No one has yet accepted Pilate into the brotherhood of the church. Poor Judas Iscariot knows only eternal excommunication. The centurion soldier has never been canonized as a saint.
Will you then turn about and take men who deny the Virgin Birth of Christ, His sacrificial Death, physical Resurrection and promised Return, and call them brethren?
Hear the Word, If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds.
Companionship with false teachers compromises your Christian profession. We know about the specious plea for toleration. Men say of false teachersOh, well, they are nice fellows. So has the world a good company of nice fellows. Why not then invite them to join your church, and even if they decline, yet call them brethren in Christ? We are not arguing that we should hate people, even when they depart from the faith; we should not hate. But we are saying that when we treat false teachers with cordiality in our houses we are opposing the plain teaching of the Word of God, For he that biddeth him God speed is partaker of his evil deeds.
Suppose no hospitality had ever been shown to the opposers of the Word of God; suppose our seminaries had given them no room; suppose our colleges had had no place for them; suppose the church people had said no man can be our pastor who has departed from the faith: what would it have meant to the very men themselves who are now caught in the swirl of skepticism, and are being drowned in its black depths?
False charity afflicts the very man upon whom we bestow it. The cry of peace, peace, when there is no peace is perjury for the man who speaks it, and injury for those to whom it is spoken. What did Paul mean when he wrote to the Romans,
I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
For they that are such serve not our Lord Jesus Christ, * * by good words and fair speeches deceive the hearts of the simple.
Was that illiberal? Suppose Paul had stretched out his hand to the false teachers of his day, and Peter, James, and John had said, We differ, but it is all right; let us give to such a hearty fellowship, what would have been the effect upon the Church of the first century?
Can the Church of the twentieth century survive such a compromise?
Suppose such men as Wendell Phillips and William Lovejoy had said, We dont think slavery is exactly right, but then we believe in fellowship, and in according the other fellow the right to think to suit himself, and striking kind hands the while, would the stain of slavery have been wiped from Americas escutcheon?
Daniel OConnell had as one of his maxims, Never deny or trim a truth to keep any man. Our own stultification was what he was thinking of; but in addition you injure the man. You attempt to keep by falsehood.
A strange thing happened in England at the great Worlds Baptist Congress of years since. They unveiled a statue to Charles Spurgeon. Men stood forth and in eloquent orations praised his now immortal name; and before that unveiling came to pass real friends of Charles Spurgeon reminded the others who were participating that they had once passed resolutions against him, and that they still stood upon the records, and asked to have them erased before the unveiling occurred. But their pleas were in vain. The men who had helped to slay the true prophet of God turned about and without apology built a tomb to him.
Perish such ethics!
You know the story of how Kate Shelly risked her life by crawling across the smoking charred timbers of a burned bridge to flag the oncoming express and save scores of passengers, and how the rich man built a monument to her memory emblazoning his name on the same, and putting Kates in small letters at the base. So with Spurgeons monument. It was built to glorify its erectors.
What was the fault of Spurgeon that brought to his name such excoriations? Fault, did I say! Better virtue! His literal adoption of this phrase in Second John. He parted company with those who quit the teaching of Jesus Christ. He refused to fellowship with them. He said, To strike fraternal hands with them would be to partake of their evil works. They condemned him, but the favor of God was so especially upon him that the same men turned about to sing his praises. The virtue of this hour is decision. Loyalty to the Lord Christ, He will not overlook! The call of Paul to the Church at Corinth is the call of the present Watch ye, stand fast in the faith, quit you like men, be strong.
But the Apostle did not stop with that; he added a sentence that is very essentialLet all your things be done with charity.
Fuente: The Bible of the Expositor and the Evangelist by Riley
E.
Translation and Comments
1.
Salutation . . . 2Jn. 1:1-3
(2Jn. 1:1) The old one to an elect lady and her children, whom I love in truth, and not only I, but also all the ones having come to know the truth, (2Jn. 1:2) on account of the truth which is remaining in us, and which with us shall be into eternity. (2Jn. 1:3) Grace shall be with us, mercy and peace from God as Father, and according to Jesus Christ the Son of the Father, in truth and love.
Old one translates presbuteros. The term is often used elsewhere in the New Testament to designate the elders of the church. Here John uses it merely to call attention to his age and experience.
The key word here is alethia, truth. John loves the elect lady in truth. So also do those who have come to know the truth. The reason for their love is the truth which is remaining in us, and which will be with us into eternity.
II John, as I John, contains a warning against the danger of gnosticism inherent in associating with gnostics. The warning is issued in love. It is because of his personal love for the church, which is shared by all those who have come to know the truth, that he must warn her of the error that stalks her path. For a discussion of the word agape (love) see above on 1Jn. 2:15-17.
This is not the love of sentiment, nor of selfish gain. John loves the church because for some sixty years and more he has deliberately chosen to give himself to Christ. No one can love Christ and not love the church. (See 1Jn. 3:14ff) So in a real sense John had given himself to the church as well.
Sentimental love, or selfish ambition might prevent such a warning. It is much more popular to be tolerant of error than to try to correct it. Sentiment might dictate a less stern stand against falsehood.
A French proverb says, There are times when to be only kind is to be not even kind. John demonstrates, in his firmness motivated by love, that the sort of kindness which in our day answers to tolerance is not a manifestation of real Christian love in the presence of error.
This warning of love against error grows out of Johns firm persuasion that there is such a thing as objective truth, and that that truth has been revealed in Jesus as the eternal Word become flesh. All else is false. It is within the sphere of this reality that John proclaims his love. His love is shared by all those who have come to know and who still hold fast to the truth revealed by God in Christ.
Such dogmatic convictions concerning truth and falsehood are, in our day, to say the least unpopular. It is very typical of the sophistry of todays pseudo-intellectual to say nothing is black or white. Everything, we are told, is to be found in the gray area between black and white. Truth is relative; nothing is absolute.
No one would willingly return to the prejudicial pronouncements of anathama against all those who disagree with some sectarian doctrine, which were so typical of past ages. However, there is a real need to remind ourselves that unless there were real black and real white there could be no gray. Unless there be objective truth and falsehood there can be no in-between.
The idea that there is an in-between gray area between the truth of Christ and the error of gnosticism would indeed be repugnant to John. The idea that compromise between revealed truth and human philosophy represents the true Christian position in the twentieth century ought to be a repugnant to us.
The truth concerning the nature of sin, the fundamental necessity of love and the deity of Christ Jesus is transcendent reality. Such reality is from everlasting to everlasting. Mans pragmatic understanding of himself may shift from one base to another as psychology and its related fields of learning become more and more sophisticated. Mans knowledge of his environment swings from one theory to another as science probes deeper into the microcosm and the macrocosm of the universe.
The fundamental nature of the transcendent God does not change. The identity of His Son does not change. The soul made in His image does not change. The key role of love in both divine and human relationships does not change. The nature of sin and guilt do not change.
These truths are eternal! remaining in us and with us into eternity.
Within the scope of revealed reality, the grace of God is poured out in mercy and its effect is peace.
Perhaps a word should be said about grace. The word charis (grace) means: (1) objectively, that which causes favorable regard and (2) subjectively, unearned and unmerited favor, universally and freely given. The grace of God is that within God which causes those who know Him to cry out hallowed be Thy Name! Grace in this sense is seen in the claim, God is light, and again in the claim, God is love.
As the grace of God expresses itself toward us it takes the form of mercy. God is absolute perfection. There is no darkness in Him at all. (1Jn. 1:5) The very best man can hope to accomplish is a relative goodness which falls far short of the glory of God. Thus the problem of sin is universal. (Cf. Rom. 3:23) The supreme message of divine revelation is the grace of God expressed in mercy and love to lost humanity.
Sin, in its deepest sense, is not merely the breaking of Gods commandments, it is the breaking of His heart. It is a crime against love more than law.
A crime against law can be paid for by the exacting of the penalty of law. Not so a crime against love. The only thing that can ever atone for a crime against love is that the one offended take the initiative and forgive. This requires that mercy supersede justice.
So it is that God, whose heart has been broken by mans sin, has in mercy taken the initiative in mans redemption. (Cf. Rom. 9:15ff) Gods grace provided salvation while we were dead in trespasses and sins. (Cf. Eph. 2:1-10) Justice was tempered by the mercy of Calvary.
This divine, unmerited favor, poured out on those who will receive it, finds its intended end in peace. This is not peace as the world knows peace. It is contentment which comes from bringing our lives into the light of Gods truth and allowing Him to order them according to it. (Cf. Php. 4:11) It is the peace which comes from the ever-present awareness that the Lord is at hand. (Php. 4:4-7) It rests in the assurance that No water can swallow the ship where lies the master of ocean and earth and skies!
Far from being the opiate of the people to lull Christians into the grasp of those who would enslave and exploit, Christian peace is the calm assurance which allows the Christian to overcome in any earthly circumstance because he has learned from Christ that nothing can separate us from the love of God in Christ Jesus. (Rom. 8:31-39)
Mercy, which issues from the grace of God finds its end in the peace that passeth all understanding. It not only originates in God as Father, but is according to Jesus Christ the Son of the Father. Justice and mercy are reconciled in the cross.
It is small wonder that a world which has for a generation tried to disprove the deity of Jesus by undermining the inspiration of the divine record of the incarnation and which now has decided that God is dead, finds itself in the shadow of universal vaporization by nuclear war, its mental institutions overflowing, and its society in turmoil.
Fuente: College Press Bible Study Textbook Series
(1) A man so well-known to his correspondent that he only calls himself the old man, or, the elder, writes to a mother, whose name is possibly Kyria, and to her children. Her sisters children are in the same place as the writer. The two mothers are both honoured with the religious title elect. The writer (we assume from the introduction that he is the Apostle John) loves the family with true Christian love. All who are in the way of truth have the same feelings for them, for the truth is a bond of union between all such. He wishes them grace, mercy, and peace from the Father and the Son, in all their thoughts and all their affections (2Jn. 1:1-3).
(1 a.) (1) The elder.The word is used with reference to age in 1Ti. 5:2; 1Pe. 5:5; with reference to office, Act. 11:30; Act. 14:23; Act. 15:4; Act. 15:6; Act. 15:23; Act. 16:4; Act. 20:17; 1Ti. 5:1; 1Ti. 5:17; 1Ti. 5:19; Tit. 1:5; Jas. 5:14; 1Pe. 5:1.
Unto the elect lady.St. Paul uses elect in exactly the same way (Rom. 16:13). (Comp. also 1Pe. 1:1-2.) The use of the epithet for the sister in 2Jn. 1:13 shows that it is impossible that the word should be the correspondents name. The Greek word, however, for lady, (Kuria, or Kyria) was a proper name; so that those who think that St. John addresses the elect Kyria are at liberty to do so. The absence of the article would not be more surprising in that case than it would be if we translate lady, for elect would evidently be in such familiar use that the article would be easily omitted.
If the name of the matron is not given, it is not absurd to suppose that the dangers of the times, or family persecution, may have made it advisable that both her name and that of the writer should be withheld. The messenger would supply both deficiencies.
The term lady would not imply anything about her social station. Epictetus says that all women above fourteen were addressed by men in this term.
And her children.Those of them who were with their mother. St. John seems to have seen some of the family later.
Whom I love in the truth.Rather, in truth; i.e., with true Christian love, with all the sincerity, purity, and respect, which the true love which springs from God requires. (See Notes on 1Jn. 3:18-19.)
And not I only . . .St. John disclaims any special peculiarity in his affection for the family. All Christians who had been brought or should be brought into relation with them would have the same feeling; because the character of all of them was based on the truth as it is in Christ, and moulded on it.
(2) For the truths sake, which dwelleth in us, and shall be with us for ever.The personal form of this sentence irresistibly reminds us of Joh. 15:6, I am the way, the truth, and the life. If Christ is once in our hearts, He will not leave us unless we deliberately leave Him. The expression is therefore equivalent to saying, We will not let Him go.
(1 b.) (3) Grace be with you, mercy, and peace.(Comp. 1Ti. 1:2; 2Ti. 1:2.) Grace is the favour of God conveying fully every spiritual blessing (Rom. 3:4; Eph. 2:4-10); mercy is the pitifulness which sympathises with man, is longing to forgive his sins, and is more ready to hear than he to pray (Luk. 10:30-37; Psa. 103:3-18): peace is the result of the reception of these two gifts in the heart, the untroubled calm of a conscience void of offence before God and men (Joh. 14:27; Rom. 5:1; Php. 4:4; Col. 3:15).
From God the Father, and from the Lord Jesus Christ, the Son of the Father.The perfect independence, parallel equality, and mutual connection of the two Persons is noticeable.
In truth and love.To be joined with grace mercy and peace. Truth was to absorb and regulate all their intellectual faculties; love, all their emotional.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 1
THE ELECT LADY ( 2Jn 1:1-3 ) 1:1-3 The Elder to the Elect Lady and to her children, whom I love in truth (it is not only I who love you and them, but so do all who love the truth) because of the truth which abides in us and which will be with us for ever. Grace, mercy and peace will be with you from God the Father and from Jesus Christ the Son of the Father, in truth and love.
The writer designates himself simply by the title of The Elder. Elder can have three different meanings.
(i) It can mean simply an older man, one who by reason of his years and experience is deserving of affection and of respect. There will be something of that meaning here. The letter is from an aged servant of Christ and the church.
(ii) In the New Testament the elders are the officials of the local churches. They were the first of all the church officials, and Paul ordained elders in his churches on his missionary journeys, as soon as it was possible to do so ( Act 4:21-23). The word cannot be used in that sense here, because these elders were local officials, whose authority and duties were confined to their own congregation, whereas The Elder of this letter clearly has an authority which extends over a much wider area. He claims the right to advise congregations in places where he himself is not a resident.
(iii) Almost certainly this letter was written in Ephesus in the province of Asia. In the church there Elder was used in a special sense. The elders were men who had been direct disciples of the apostles; it is from these men that both Papias and Irenaeus, who lived and worked and wrote in Asia, tell us that they got their information. The elders were the direct links between the second generation of Christians and the followers of Christ in the flesh. It is undoubtedly in that sense that the word is used here. The writer of the letter is one of the last direct links with Jesus Christ; and therein lies his right to speak.
As we have already said in the introduction, The Elect Lady is something of a problem. There are two suggestions.
(i) There are those who hold that the letter is written to an individual person. In Greek the phrase is Eklekte ( G1588) Kuria ( G2959) . Kurios ( G2962) (the masculine form of the adjective) is a common form of respectful address and Eklekte ( G1588) could just possibly–though not probably–be a proper name, in which case the letter would be written to My Dear Eklekte. Kuria ( G2959) , besides being a title of respectful address, can be a proper name, in which case eklekte ( G1588) would be an adjective and the letter would be to The Elect Kuria. Just possibly both words are proper names, in which case the letter would be to a lady called Eklekte Kuria.
But, if this letter is written to an individual, it is much more likely that neither word is a proper name and that the Revised Standard Version is correct in translating the phrase The elect lady. There has been much speculation as to who The Elect Lady might be. We mention only two of the suggestions. (a) It has been suggested that The Elect Lady is Mary, the mother of our Lord. She was to be a mother to John and he was to be a son to her ( Joh 19:26-27), and a personal letter from John might well be a letter to her. (b) Kurios ( G2962) means Master; and Kuria ( G2959) as a proper name would mean Mistress. In Latin, Domina is the same name and in Aramaic, Martha; both meaning Mistress or Lady. It has, therefore, been suggested that the letter was written to Martha of Bethany.
(ii) It is much more likely that the letter is written to a church. It is far more likely that it is a church which all men love who know the truth ( 2Jn 1:1). 2Jn 1:4 says that some of the children are walking in the truth. In 2Jn 1:4; 2Jn 1:8; 2Jn 1:10; 2Jn 1:12 the word you is in the plural, which suggests a church. Peter uses almost exactly the same phrase when he sends greetings from The Elect One (the form is feminine) which is at Babylon ( 1Pe 5:13).
It may well be that the address is deliberately unidentifiable. The letter was written at a time when persecution was a real possibility. If it were to fall into the wrong hands, there might well be trouble. And it may be that the letter is addressed in such a way that to the insider its destination is quite clear, while to the outsider it would look like a personal letter from one friend to another.
LOVE AND TRUTH ( 2Jn 1:1-3 continued) It is of great interest to note how in this passage love and truth are inseparably connected. It is in the truth that the elder loves the elect lady. It is because of the truth that he loves and writes to the church. In Christianity we learn two things about love.
(i) Christian truth tells us the way in which we ought to love. Agape ( G26) is the word for Christian love. Agape ( G26) is not passion with its ebb and flow, its flicker and its flame; nor is it an easy-going and indulgent sentimentalism. And it is not an easy thing to acquire or a light thing to exercise. Agape ( G26) is undefeatable goodwill; it is the attitude towards others which, no matter what they do, will never feel bitterness and will always seek their highest good. There is a love which seeks to possess; there is a love which softens and enervates; there is a love which withdraws a man from the battle; there is a love which shuts its eyes to faults and to ways which end in ruin. But Christian love will always seek the highest good of others and will accept all the difficulties, all the problems and all the toil which that search involves. It is of significance that John writes in love to warn.
(ii) Christian truth tells us the reason for the obligation of love. In his first letter, John clearly lays it down. He has talked of the suffering, sacrificing, incredibly generous love of God; and then he says, “Beloved, if God so loved us, we ought also to love one another” ( 1Jn 4:11). The Christian must love because he iv loved. He cannot accept the love of God without showing love to the men God loves. Because God loves us, we must love others with the same generous and sacrificial love.
Before we leave this passage we must note one other thing. John begins this letter with a greeting, but it is a very unusual greeting. He says, “Grace, mercy and peace will be with us.” In every other New Testament letter the greeting is in the form of a wish or a prayer. Paul usually says, “Grace be to you and peace.” Peter says, “May grace and peace be multiplied to you” ( 1Pe 1:2). Jude says, “May mercy, peace and love, be multiplied to you” (Jd 2 ). But here the greeting is a statement: “Grace, mercy and peace will be with us.” John is so sure of the gifts of the grace of God in Jesus Christ that he does not pray that his friends should receive them; he assures them that they will receive them. Here is the faith which never doubts the promises of God in Jesus Christ.
TROUBLE AND CURE ( 2Jn 1:4-6 ) 1:4-6 It gave me great joy to find some of your children walking in the truth, as we have received commandment from the Father. And now, Lady, not as if I were writing a new commandment to you, but a commandment which we have had from the beginning, I beg you that we should love one another. And this is love, that we should walk according to his commandments; and this is the commandment, as you have heard from the beginning, that we should walk in it.
In the church to which he is writing there are things to make John’s heart glad and things to make it sad. It brings him joy to know that some of its members are walking in the truth; but that very statement implies that some are not. That is to say, within the church there is division, for there are those who have chosen to walk different roads. For all things John has one remedy and that is love. It is no new remedy and no new commandment; it is the word of Jesus himself: “A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another” ( Joh 13:34-35). Only love can mend a situation in which personal relationships are broken. Rebuke and criticism are liable to awaken only resentment and hostility; argument and controversy are liable only to widen the breach; love is the one thing to heal the breach and restore the lost relationship.
But it is possible that those who, as John sees it, have gone the wrong way might say, “We do indeed love God.” Immediately John’s thoughts go to another saying of Jesus: “If you love me, you will keep my commandments” ( Joh 14:15). Jesus’ actual commandment was to love one another and, therefore, anyone who does not keep this commandment does not really love God, however much he may claim to do so. The only proof of our love for God is our love for the brethren. This is the commandment, says John, which we have heard from the beginning and in which we must walk.
As we go on we shall see that there is another side to this and that there is no soft sentimentality in John’s attitude towards those who were seducing men from the truth; but it is significant that his first cure for all the troubles of the church is love.
THE THREATENING PERIL ( 2Jn 1:7-9 ) 1:7-9 There is all the more reason to speak like this because there have gone out into the world many deceivers, men who do not confess that Jesus is Christ, and his coming in the flesh. Such a man is the deceiver and the Antichrist. Look to yourselves that you do not ruin that which we have wrought, but see to it that you receive a full reward. Everyone who advances too far and who does not abide in the teaching of Christ, does not possess God; it is he who abides in that teaching who has both the Father and the Son.
Already, in Joh 4:2, John has dealt with the heretics who deny the reality of the incarnation. There is one difficulty. In 1Jn 4:2 the Greek is that Jesus has come in the flesh. The idea is expressed in a participle and the participle is in the past tense. It is the fact that the incarnation has happened which is stressed. Here there is a change and the participle is in the present tense: the literal translation would be that Jesus comes or is coming in the flesh. As far as the language goes this could mean either of two things.
(i) It could mean that Jesus is always coming in the flesh, that there is a kind of permanence about the incarnation, that it was not one act which finished in the thirty years during which Jesus was in Palestine but is timeless. That would be a great thought and would mean that now and always Jesus Christ, and God through him, is entering into the human situation and into human life.
(ii) It could be a reference to the Second Coming; and it could mean that Jesus is coming again in the flesh. It may well be that there was a belief in the early church that there was to be a second coming of Jesus in the flesh, a kind of incarnation in glory to follow the incarnation of humiliation. That, too, would be a great thought.
But it may well be that C. H. Dodd is right when he says that in a late Greek writer like John, who did not know Greek as the great classical writers knew it, we cannot lay all this stress on tenses; and that we are better to take it that he means the same as he meant in 1Jn 4:2. That is, these deceivers are denying the reality of the incarnation and therefore denying that God can fully enter into the life of man.
It is intensely significant to note how the great thinkers held on with both hands to the reality of the incarnation. In the second century, again and again Ignatius insists that Jesus was truly born, that he truly became man, that he truly suffered and that he truly died. Vincent Taylor, in his book on The Person of Christ, reminds us of two great statements of the incarnation. Martin Luther said of Jesus: “He ate, drank, slept, waked; was weary, sorrowful, rejoicing; he wept and he laughed; he knew hunger and thirst and sweat; he talked, he toiled, he prayed…so that there was no difference between him and other men, save only this, that he was God, and had no sin.” Emil Brunner cites that passage, and then goes on to say, “The Son of God in whom we are able to believe must be such a One that it is possible to mistake him for an ordinary man.”
If God could enter into life only as a disembodied phantom, the body stands for ever despised; then there can be no real communion between the divine and the human; then there can be no real salvation. He had to become what we are to make us what he is.
In 2Jn 1:8-9 we hear beneath the words of John the claims of the false teachers.
It is their claim that they are developing Christianity discovering more truly what it means. John insists that they are destroying Christianity and wrecking the foundation which has been laid and on which everything must be built.
2Jn 1:9 is interesting and significant. We have translated the first phrase everyone who goes too far. The Greek is proagon ( G4254) . The verb means to go on ahead. The false teachers claimed that they were the progressives, the advanced thinkers, the men of the open and adventurous mind. John himself was one of the most adventurous thinkers of the New Testament. But he insists that, however far a man may advance, he must abide in the teaching of Jesus Christ or he loses touch with God. Here, then, is the great truth. John is not condemning advanced thinking; but he is saying that Jesus Christ must be the touchstone of all thinking and that whatever is out of touch with him can never be right. John would say, “Think–but take your thinking to the touchstone of Jesus Christ and the New Testament picture of him.” Christianity is not a nebulous, uncontrolled theosophy; it is anchored to the historical figure of Jesus Christ.
NO COMPROMISE ( 2Jn 1:10-13 )
1:10-13 If anyone comes to you and does not bring this teaching, do not receive him into your house and do not greet him on the street; for he who greets him becomes a partner in his evil deeds.
Although I have many things to write to you, I do not wish to do so with paper and ink, but I hope to come to see you and to speak to you face to face, that our joy may be completed.
The children of your Elect Sister send their greetings to you.
Here we see very clearly the danger which John saw in these false teachers. They are to be no hospitality; and the refusal of hospitality would be the most effective way of stopping their work. John goes further; they are not even to be given a greeting on the street. This would be to indicate that to some extent you had sympathy with them. It must be made quite clear to the world that the church has no tolerance for those whose teaching destroys the faith. This passage may seem on the face of it to run counter to Christian love; but C. H. Dodd has certain very wise things to say about it.
It is by no means without parallel. When the saintly Polycarp met the heretic Marcion, Marcion said: “Do you recognize me?” “I recognize Satan’s first-born,” answered Polycarp. It was John himself who fled from the public baths when Cerinthus, the heretic, entered them. “Let us hurry away lest the building collapse on us,” he said, “because Cerinthus, the enemy of truth, is here.”
We have to remember the situation. There was a time when it was touch and go whether the Christian faith would be destroyed by the speculations of pseudo-philosophic heretics. Its very existence was in peril. The church dared not even seem to compromise with this destructive corrosion of the faith.
This, as C. H. Dodd points out, is an emergency regulation and “emergency regulations make bad law.” We may recognize the necessity of this way of action in the situation in which John and his people found themselves, without in the least holding that we must treat mistaken thinkers in the same way. And yet, to return to C. H. Dodd, a good-humoured tolerance can never be enough. “The problem is to find a way of living with those whose convictions differ from our own upon the most fundamental matters, without either breaking charity or being disloyal to the truth.” It is there that love must find a way. The best way to destroy our enemies, as Abraham Lincoln said, is to make them our friends. We can never compromise with mistaken teachers but we are never free from the obligation of seeking to lead them into the truth.
So John comes to an end. He will not write any more for he hopes to come to see his friends and to speak to them face to face. Both Greek and Hebrew say, not face to face, but mouth to mouth. In the Old Testament God says of Moses: “With him I speak mouth to mouth” ( Num 12:8). John was wise and he knew that letters can often only bedevil a situation and that five minutes heart to heart talk can do what a whole file of letters is powerless to achieve. In many a church and in many a personal relationship, letters have merely succeeded in exacerbating a situation; for the most carefully written letter can be misinterpreted, when a little speech together might have mended matters. Cromwell never understood John Fox, the Quaker, and much disliked him. Then he met him, and after he had spoken to him, he said, “If you and I had but an hour together, we would be better friends than we are.” Church courts and Christian people would do well to make a resolution never to write when they could speak.
The letter closes with greetings from John’s church to the friends to whom he writes, greetings, as it were, from one sister’s children to another’s, for all Christians are members of one family in the faith.
-Barclay’s Daily Study Bible (NT)
FURTHER READING
John
J. N. S. Alexander, The Epistles of John (Tch; E)
A. E. Brooke, The Johannine Epistles (ICC; G)
C. H. Dodd, The Johannine Epistles (MC; E)
Abbreviations
ICC: International Critical Commentary
MC: Moffatt Commentary
Tch: Torch Commentary
E: English Text
G: Greek Text
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
Introductory Address and Benediction, 2Jn 1:1-3.
1. The elder According to his modest custom, St. John utters not his own name, nor gives his highest title, apostle. He was not, like St. Paul, compelled by gainsayers to such brave self-assertion. Every body knew he was the sole survivor of the twelve, and ready to call him apostle; or, as he was later styled, the theologos, theologian. As every apostle was by rank an elder, so St. John, like St. Peter, (1Pe 5:1,) styles himself by that lesser title. But while St. Peter is a co-presbyter, St. John is the presbyter; the elder whom all Asia Minor knew. Elders there were in plenty, but there was but one the elder in Asia. He does not call himself episcopos, though that term designated the same rank; because, probably, 1, that term was just beginning to be appropriated to a superpresbyterial grade of men; and, 2, the term elder pointed to his venerable age, and was a proper antithesis to his frequent address to his hearers, little children. Some scholars have drawn an argument from this title to attribute the authorship of this epistle to a certain so-called Presbyter John, who, as they suppose, resided in Ephesus at the same time with the apostle. But, 1, the existence of such a John is too doubtful to permit any reasonable critic from attributing to him any writing, or anything else; and, 2, this shadow of a John did not bear the title of Presbyter. That title is a mistaken later addition to his name, arising from the fact that he seems to be mentioned as one in a number of presbyters; but presbyters in the sense of early or ancient fathers of the Church.
Elect lady The epithet elect is here used, as in 2Jn 1:13, as an honorary term. Chosen of God through a blessed faith in Christ, and so a choice one among women. Also adorning that faith with Christian graces, and so a choice one, a very elect lady, among Christians. But it is probable that the Greek word for lady here, Kyria, (or Cyria, like its masculine form Cyrus,) is a proper name. Examples of such a use are found. We would only have to print the word lady with a capital to preserve the double sense which, perhaps, St. John intended.
Many commentators, including Huther and Wordsworth, maintain that the word lady is symbolically used of a Christian Church to which this epistle was addressed. Others, that it was addressed to the universal Church under this title. It certainly can be read plausibly under either supposition. But the former of these suppositions is, we think, entirely improbable. 1. The allegorical is not to be adopted where the literal will, as in this case, suit as well or better. A Church is often signified under symbol of a woman, especially in St. John’s Apocalypse: but that a letter should be addressed to a Church through its officials under the symbol of a lady, ingeniously carried through, is eminently unnatural. 2. The analogy of the third epistle is against the allegory. It is a simple letter addressed to a leading man in a certain Church. We may safely infer, accordingly, that this is addressed to a certain Christian woman. In one case the address is, The elder unto the well beloved Gaius; in the other, The elder unto the elect lady.
Children, whom The whom is, in the Greek, masculine, implying that some of the children were males; but it would also include with them females, just as our word mankind includes both sexes. The whom includes both lady and children.
In the truth With that pure and holy love embraced in the sphere of Christian truth. But especially is meant, the truth of a real personal bodily Christ, in opposition to the phantasm of the Docetae.
All All Christians love all Christians. And so all who have known the truth loved the elect lady.
‘The elder to the elect lady and her children, whom I love in truth, and not I only, but also all they who know the truth, for the truth’s sake which abides in us, and it will be with us for ever.’
This verse is full of ‘truth’. He assures the recipients that his love for them is true, and that so is that of all who know the truth. This latter would suggest that ‘truth’ therefore includes the fact that the recipients too love the truth. They love them because of the truth which abides within all of them, and will be with them for ever.
There may also be in this an indirect reference to the Spirit of truth (Joh 14:17; Joh 15:26; Joh 16:13) and the ‘anointing’ that is within them (1Jn 2:20; 1Jn 2:27).
The emphasis here is that the true people of God need to preserve and live in the truth, because there are false teachers about, and that they should rejoice in being people of the truth, and in the confidence that they will indeed be so for ever. Thus there is the strong suggestion of their need to ensure that they remain in the truth, and not be led astray.
Salutation (or Greeting) 2Jn 1:1-3 serves as a salutation to this short epistle.
2Jn 1:1 “The elder unto the elect lady and her children” “The elder” John the apostle uses this term partly out of respect for his old age, and perhaps out of respect for position in the church as the last living apostle. Although this title was commonly given to the leaders of local churches, John uses it in humility and in love for those whom he oversees. He also uses this same title in his third epistle.
3Jn 1:1, “ The elder unto the wellbeloved Gaius, whom I love in the truth.”
Note that Peter also uses this title in his first epistle.
1Pe 5:1, “The elders which are among you I exhort, who am also an elder , and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:”
The fact that John does not use his title as apostle like Paul did so often may lie in the fact that John’s office was not as challenged as Paul’s office. John was clearly one of the twelve chosen apostles. In comparison, Paul had to earn and defend his authority as an apostle.
“the elect lady” The Greek word for “lady” is , or “Cyria.” John Gill points out that this Greek name “Cyria” would be translated “Dominia” with the Romans, or “Martha” with the Hebrews, since ( ) signifies “lord” in the Hebrew, with the proper name rendered ( ), thus, “Martha.” [48]
[48] John Gill, 2 John, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on 2Jn 1:1:1.
Albert Barnes tells us that the ancient Syriac and Arabic translators understand the Greek phrase “the elect lady” ( ) to be an individual, for both have retained the proper name Cyria in their text. Barnes goes on to say that there is evidence in other literature of this period of people who carried this name. Therefore, he renders this passage, “The presbyter unto the elect Cyria.” [49]
[49] Albert Barnes, 2 John and 3 John, in Barnes’ Notes, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1997), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on 2Jn 1:1:1.
However, the Greek leaves off the definite article “the”, and allows for the subject to become “an elect lady.” I believe that the tone of this letter allows it to be for circulation among sister churches. He rejoices in the children walking in truth (verse 4). He addresses a warning in the plural, to all of you (verse 10). He desires to come and speak to them (in the plural) (verse 13).
Also, it is evident that John addresses in the plural his recipients throughout the entire epistle except in verse 5 (I beseech thee , ladyunto thee) and in 13 (the children of thy elect sister greet thee ). Otherwise, John mostly addresses in the plural.
Finally, verse 13 sends a greeting from “thy elect sister,” thus strongly implying a sister church.
“and her children” This term could have been used literally or figuratively to mean church members. Note:
Gal 4:19, “ My little children , of whom I travail in birth again until Christ be formed in you,”
Gal 4:25, “For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children .”
1Ti 1:2, “Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.”
1Jn 2:1, “ My little children , these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:”
John uses this term ten times in his first epistle to describe his recipients.
Comments – In giving titles to himself and the recipient of this letter, John both humbles himself and exalts this person or church to equal levels of honor and love, as Christ sees us. John does in love without diminishing the honor and responsibility that comes with his office of apostle.
2Jn 1:3 Comments – In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle opening every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Peter did the same in his two epistles. Now John the apostles invokes this blessing in his second and third epistles and Revelation. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. We see in Rth 2:4 that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing.
Rth 2:4, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.”
We also see this practiced by the king in 2Sa 15:20 where David says, “mercy and truth be with thee.”
2Sa 15:20, “Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.”
Thus, this word of blessing was a part of the Hebrew and Jewish culture. This provides us the background as to why John was speaking a blessing upon the household of the elect lady and her children, especially that God would grant them more of His grace and abiding peace that they would have otherwise not known. In faith, we too, can receive this same blessing into our lives. John actually pronounces and invokes a blessing of divine grace and peace upon his readers with these words, “Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.” I do not believe this blessing is unconditional, but rather conditional. In other words, it is based upon the response of his hearers. The more they obey these divine truths laid forth in this epistle, the more God’s grace and peace is multiplied in their lives. We recall how the children of Israel entered the Promised Land, with six tribes standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal to curse the disobedient (Deu 27:11-26). Thus, the blessings and curses of Deu 28:1-68 were placed upon the land. All who obeyed the Law received these blessings, and all who disobeyed received this list of curses. In the same way John invokes a blessing into the body of Christ for all who will hearken unto the divine truths of this epistle.
We see this obligation of the recipients in the translation of Beck, “As you know God and our Lord Jesus, may you enjoy more and more of His love and peace. ” (2Pe 1:2)
Address and salutation:
v. 1. The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth,
v. 2. for the truth’s sake, which dwelleth in us and shall be with us forever.
v. 3. Grace be with you, mercy, and peace from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.
The address shows the affectionate regard which the aged apostle bore to all his spiritual children: The elder to the elect lady (or, to elect Kuria) and to her children, whom I love in truth, and not only I, but also all that know the truth, through the truth which abides in us and will be with us forever. The name which John here employs to designate himself is one that shows how little hierarchical tendencies were apparent in those days. He calls himself simply the presbyter, or elder, one of those active in the ministry of the Gospel. Although he was an apostle, yet he was perfectly content to perform the functions of the ordinary minister of the Gospel and to bear the name which this office had had since the early days in Jerusalem. He addresses this letter to the elect lady and her family. The apostles habitually call all true Christians elect; they include them all in that gracious decree by which God from eternity appointed them unto faith and unto salvation. Hypocrites, Christians in name only, are not included in this honoring designation. John states that lie is united with the persons to whom he is writing by that true brotherly love which flows from the one saving truth, which is kindled in the hearts of the believers through the Gospel. And he is not alone in this brotherly regard, but is joined by all the other Christians that have come to the full knowledge of the truth of the Gospel, of salvation in Christ Jesus. This truth has found a lasting abode in all true Christians and serves as the bond of fellowship and union among them, in time and in eternity.
St. John’s salutation is the apostolic greeting: There will be with us grace, mercy, and peace from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love. This is a blessing in the form of a definite assertion, such as only true faith and trust in God as the merciful heavenly Father can give. The blessing thus becomes a promise, an assurance. Grace will be with us, that grace which remits the sentence of damnation as righteous justice passed it upon sinful men; mercy, which, in benevolent, fatherly kindness, pours out the riches of God’s favor upon a world redeemed by the blood of Christ; and peace, the blessed effect of God’s love in the revelation and redemption of His Son. All these wonderful spiritual blessings come down upon us not only from the reconciled Father, but also from Jesus Christ, the eternal Son of the Father, coequal with Him in divinity and possessing with Him all the attributes of the Deity. These gifts come to us in truth, when we believe in the saving truth of the Gospel-message, and in love, when our entire life is a manifestation of the regeneration which has been wrought in our hearts. This assurance is in force for, and therefore concerns, the Christians of all times.
EXPOSITION
THIS letter is not rightly called “general.” It is not addressed to the whole Church, but either to some particular Christian community, or (more probably) to an individual. The letter has an address and greeting, as is the case with most of the Catholic Epistles and the Epistles of St. Paul. This address occupies the first three verses.
2Jn 1:1-4
1. Introduction. Address and occasion.
2Jn 1:1
The elder. Not an unlikely appellation to have been given to the last surviving apostle. Other apostles had been called elders; their successors also were called elders; but St. John was “the elder.” That there was a second John at Ephesus, who was known as “the elder,” to distinguish him from the apostle and evangelist, is a theory of Eusebius, based upon a doubtful interpretation of an awkwardly worded passage in Papias. But it is by no means certain that any such person ever existed. Irenaeus, who had read Papias, and been intimate with Polycarp, the disciple of St. John, seems to know nothing of any such person. Even if he existed, there is little reason for attributing this Epistle to him; it is too like the First Epistle to be by a different author. Unto the elect lady. This rendering of should be retained: cannot be a proper name, on account of verse 13; need not be one. We commit ourselves to nothing that is disputable if we render “lady;” whereas if we render it “Kyria” it is open to any one to object that perhaps the lady’s name was not Kyria, and that perhaps she is not an individual at all, but a Church. She is elect, as being chosen out of the dominion of the evil one (1Jn 5:19) into the Christian family. She is thus reminded at the outset of the relationship between them; she is a member of that elect company of believers of which he is the elder. It is futile to ask who this lady is. There have been various conjectures, some of them absurd; but we know no more than the letter itself tells us. Evidently the lady and her children were not among the great ones of the earth; they have made no name in the world. And herein lies one of the chief lessons of the Epistle. Those mentioned in it were ordinary people, such as any Church in any generation might produce. But because they were faithful, and endeavoured to live up to their calling, the apostle loved them, and all true Christians loved them, and he dared to assure them that “grace, mercy, and peace from God the Father and from Jesus Christ the Son of the Father” should be their portion. Any Christian minister may give the same assurance to faithful Christians, however humble and inconspicuous, still. They may win no place in the history of the world that is passing away; but they have a place in the heart of him who abideth for ever. Note the characteristic repetition of the characteristic word “truth,” which occurs five times in the first four verses. All words respecting truth and bearing witness to it are characteristic of St. John. In two of the five cases “truth” has the article; “all they that know the truth; for the truth’s sake which abideth in us.” It is not impossible that “the truth” here means him who is the Way, the Truth and the Life. Christ is the Revelation of Divine truth to man. All who know him love all faithful Christians for his sake. To the apostle truth was not a mere notion, “or a set of notions, however large and accurate; it was no theory about God, but God himself, and God manifest in the flesh in order that we might know him and partake his life.”
2Jn 1:3
In truth and love. Love, as we have seen in the First Epistle, is another of the words which is characteristic of St. John, “the apostle of love ;” it also occurs repeatedly in this short letter. Truth and love are noble and natural companions. They must not be severed on earth any more than in heaven. In the Godhead the two are essentially united: “God is Light” and “God is Love.” In human society they ought to be united: truth without love becomes cold, stern, and even cruel; love without truth becomes unstable and capricious.
2Jn 1:4
I rejoice greatly that I have found (certain) of thy children walking in truth. The Revised Version is certainly right in rendering “I have found” rather than “I found;” and it is probably right in rendering “I rejoice” rather than “I rejoiced.” It looks like the idiomatic “epistolary aorist,” of which we have had probable instances in 1Jn 2:21 and 1Jn 2:26. In this idiom the point of view of the recipient of the letter is taken instead of that of the writer. In Latin the imperfect is used in a similar wayscribebam, dabamus; and sometimes the perfect, scripsi, misi, and the like. We are probably to understand this verse as a gentle intimation on the part of the elder that he has reason to know that certain others of her children are not walking in truth. Through the elect lady’s too indiscriminate hospitality, some of her children have been seduced by the deceivers who have come to her bringing other doctrine than that of Christ.
2Jn 1:5-11
2. MAIN DIVISION. Exhortation. Having thus stated what has led to his writing, the apostle passes on to the central portion of the letter (2Jn 1:5-11), which consists of three exhortations: to love and obedience (2Jn 1:5, 2Jn 1:6); against false doctrine (2Jn 1:7-9); against false charity (2Jn 1:10, 2Jn 1:11). The transition to this practical part of the Epistle is indicated by the opening particles, “And now.”
2Jn 1:5
I beseech thee, lady. The verb has, perhaps, a tinge of peremptoriness about it : “This is a request which I have a right to make.” Respecting the “new commandment” and “from the beginning,” see notes on 1Jn 2:7. We may reasonably suppose that St. John is here reminding her of the contents of his First Epistle. The parallels between this Epistle and the First are so numerous and so close, that we can scarcely doubt that some of them are consciously made. There are at least eight such in these thirteen verses, as may be seen from the margin of a good reference Bible.
2Jn 1:6
And this is love; i.e., the love which the commandment enjoins consists in thisactive and unremitting obedience. Just as in the sphere of thought truth must be combined with love (see on 2Jn 1:3), so in the sphere of emotion love must be combined with obedience. Warm feelings, whether towards God or towards man, are worse than valueless if they are not united, on the one hand with obedience, on the other with truth. This was the elect lady’s danger; in the exuberance of her chanty she was forgetting her obligations to the truth and the commandment.
2Jn 1:7
For. These are no mere generalities, and it is not without reason that these facts are insisted upon. The dangers which they suggest are not imaginary. Mischief has already been done by neglecting them. “Deceiver” here means “seducer,” one who causes others to go astray. The cognate verb is frequent in St. John, especially in the Revelation (Rev 2:20; Rev 12:9; Rev 13:14; Rev 19:20; Rev 20:3, Rev 20:8, Rev 20:10), and commonly indicates seduction into grave error. The true reading gives “are gone forth,” not “are entered” . We cannot be sure that “are gone forth” refers to their leaving the true Church; although 1Jn 2:18 inclines us to think so: it may mean no more than that they have gone abroad spreading their erroneous tenets. Just as “love not” in 1Jn 3:10, 1Jn 3:14, 1Jn 3:15 and 1Jn 4:20 is equivalent to “hate,” so “confess not” here is equivalent to “deny.” These seducers deny “Jesus Christ as coming in the flesh,” or they deny “Jesus as Christ coming in the flesh.” The present participle seems to indicate exactly the position of some of the Gnostic teachers. The Jew denied that the Incarnation had taken placethe Messiah had not yet come. The Gnostic denied that the Incarnation could take place: no such Person as the Christ coming in the flesh was possible; that the Infinite should become finite, that the Divine Word should become flesh, was inconceivable. The teacher who brings such doctrine as this “is the deceiver and the antichrist” about whom the elder’s children had been so frequently warned. In the strong language which St. John here and elsewhere (1Jn 2:22, 1Jn 2:26; 1Jn 4:1) uses respecting those who deny or pervert the truth, we hear the voice of the “son of thunder,” ever jealous about whatever touched the honour of his Lord. Such hatred of error was the outcome of a firm grasp, and profound love, of the truth. It is easy to imitate and to exceed such strength of language; but let us beware of doing so without having first attained to an equal comprehension of the truth, and an equal affection for it. The strong words of the apostle are the expression of a glowing conviction. Our strong words are too often the expression of a heated temper; and a man who loses his temper in argument cares more about himself than about the truth. Let us remember the noble words of St. Augustine to the heretics of his own day: “Let those rage against you who know not with what toil truth is found, and how difficult it is to avoid errors; who know not with how much difficulty the eye of the inner man is made whole; who know not with what sighs and groans it is made possible, in however small a degree, to comprehend God.”
2Jn 1:8
The authorities vary much as to the persons of the three verbs, “lose,” “have wrought,” “receive,” some reading “we,” and some “ye,” in each case. The best reading seems to be, “That ye lose not the things which we have wrought, but that ye receive a full reward, i.e., beware of allowing our work in you to be undone to your grievous loss. Through not seeing the meaning of the passage, some scribes changed” ye” into “we,” and others changed” we” into “ye,” thus making all three verbs in the same person. There is a similar case in Joh 9:4, where the true reading seems to be, “We must work the works of him that sent me;” but in order to produce uniformity some scribes altered “we” into “I,” while others turned “me” into “us.” The next verse explains the nature of the “full reward” which the lady and some of her children are in danger of losing,it is nothing less than God himself.
2Jn 1:9
For whosoever transgresseth we must substitute whosoever advanceth : both external and internal evidence are strongly in favour of this correction. “Whosoever advanceth” probably means whosoever goes beyond revealed truth and professes to teach something more profound. Gnostic teachers professed to have advanced a long way beyond the simple facts and simple moral teaching of the gospel; they “knew the depths;” they had “things ineffable, secret, higher than the heavens,” to disclose; and these secret things were often not merely incompatible with Scripture, but a complete reversal of it. But it is possible that may mean no more than “every one who takes the lead,” i.e., chooses a line for himself, which in matters of doctrine means creating a heresy.
2Jn 1:10
If any one cometh unto you. As in 1Jn 5:9, the Greek construction (indicative with ), not conjunctive with shows that the case is stated as a fact, and not as a mere supposition. “If people of this kind comeand it is well known that they dodo not receive them or give them a welcome.” It is of the utmost importance to remember that St. John is here giving a rule for a special case, not laying down a general principle. His words give no sanction to the view that no hospitality is to be shown to heretics, still less to the monstrous mediaeval doctrine that no faith need be kept with them. The apostle is giving directions to a particular Christian household during a particular crisis in the history of the Christian faith. It by no means follows that he would have given the same directions to every household during that crisis, or to any household under totally different circumstances. We may well believe that he would not have followed them himself, but would have endeavoured “to convince the gainsayers.” His charity towards them would not have been misunderstood, and his faith would not have been in danger of being subverted. It was otherwise with her and her children, as experience had proved. And before we take this verse as a rule for our own guidance, we must consider the difference, which may well constitute an essential difference, between a time in which those who confessed Jesus Christ coming in the flesh were a despised and persecuted handful, and one in which some courage is required to avow that one denies him.
2Jn 1:11
To give countenance and sanction to false doctrine is to share in the responsibility for all the harm which such false doctrine does. With which solemn warning the main portion of the Epistle ends.
2Jn 1:12, 2Jn 1:13
3. THE CONCLUSION OF THE EPISTLE. It is in their openings and conclusions, and especially in the latter, that the Second and Third Epistles have so strong a resemblance that we are almost compelled to assign them not merely to the same author, but to the same period in the author’s life. St. John had a tenacious memory, as his writings prove; but we may doubt whether so trivial a matter as the mode of beginning and ending a short letter would have remained for years together in his mind. We may reasonably conclude from their similarity that these two Epistles are separated from one another by only a short interval of time.
2Jn 1:12
Having many things to write. This remark is almost conclusive against the supposition that the Second Epistle was sent as a companion-letter to the First. The hypothesis has little or nothing to support it. I would not (do so) by means of paper and ink. It is astonishing that any one should suppose that intercourse on paper is here opposed to spiritual intercourse: obviously it is opposed to conversation. The elder just writes what is of urgent importance to prevent fatal mistakes during the present time, and leaves everything else until he can talk matters over with her. is mentioned nowhere else in the New Testament, but is found in the Septuagint (Jer 36:23); it probably means “papyrus.” occurs in the parallel passage 3Jn 1:13, and in 2Co 3:3; it was commonly made of lampblack or other soot, and hence the name. But I hope to come unto you; literally, I hope to come to be at your house. is here very much the same as the French chez vous. So also , Mat 13:56. “Face to face” is exactly the French bouche a bouche. The phrase occurs only here and 3Jn 1:14 in the New Testament. In 1Co 13:12 we have ; but there the emphatic thing is that the two should see one another. Here the special point is that they should converse with one another; and this is more clearly expressed by “month to mouth” than by “face to face.” For the phrase, “that your joy may be fulfilled,” see note on 1Jn 1:4, to which passage the apostle may here be consciously referring. That was ever one main purpose of his teachingthe perfecting of Christian joy.
2Jn 1:13
The children of thine elect sister salute thee. Why the change from “you” in 2Jn 1:12 to” thee” here, if the letter is addressed to a community? The change is very intelligible if “you” means “thee and thy family,” and “thee” means “thee in particular.” The elect sister herself sends no greeting, because she does not live, as these children of hers do, near the apostle; perhaps she is dead. This message to the elect lady from her sister’s children is, perhaps, intended as a delicate intimation that they know why the elder is writing, and join in his affectionate warning. “The last sentences of this letter to the elect lady remind us that it is what it professes to bea letter to a friend; that the friendship was the more natural and human because it was grounded on the truth; and that other ladies also elect were, like this one, not nuns, but mothers” (Maurice). The concluding” Amen” at the end of this Epistle, as at the end of most of the Epistles, is spurious. Galatians, and perhaps 2 Peter, seem to be the only instances in which the “Amen” is genuine.
HOMILETICS
2Jn 1:1-13.An apostolic pastoral to a Christian family.
This Epistle is written by the Apostle John to a Christian family. He, like the Apostle Peter had done before him (1Pe 5:1), styles himself a presbyter. His First Epistle was written to a Church or to the Churches. In this, the Second Epistle, we have a priceless fragment of early Christian history, showing us the relation which subsisted between the apostle and a Christian family, and also to how large an extent the new Christian faith was in some instances moulding family life, by leavening it with the truth of God. It is to us surprising to find how many difficulties have seemed to gather round the questionWas the Epistle written to a society or to an individual? The former conclusion was drawn by some owing to the form of address being the second person plural; the latter, owing to the phrase, “to the elect lady.” We do not adopt either hypothesis, but regard the phrase, “to the elect lady and her children,” as a sufficient indication that the letter was written to a Christian family. With this supposition every phrase in the letter harmonizes. We do not know, indeed, the name of the surviving head of the family; but so many particulars concerning the family may be gathered from the letter, that we can retain, after studying it, a fairly clear and distinct impression of Christian family life in the first century. There are several features about it, which one by one may be suggestive of much instruction.
I. IT WAS A FAMILY WHERE “THE TRUTH” WAS RECEIVED AND EMBODIED. (Verses 1, 2.) What the apostle meant by “the truth” none can doubt who know his writings. Nor can any one who has enthroned the Saviour in his heart as the Son of God and the King of men, have any misgiving as to whether he has the truth or no. To him, the life he has in Jesus, and the love of him and from him which are shed abroad in his heart by the Holy Ghost, forbid him going any further in search of the truth. He has found it in Christ. It is the “pearl of great price.” And where the truth is received in, and is leavening a family with its blessed influence, there is a home on which the eye of the Christian pastor can look with a loving gladness.
II. OVER THIS FAMILY THE APOSTLE HELD THE OFFICE OF PRESBYTER. (Verse 1.) “It is easy to see why St. John would choose such a title, which, while it described an official position, suggested also a fatherly relation” (Westcott, in loc.). It was to the office of presbyter that the pastoral care belonged (Act 20:28; 1Pe 5:2) of feeding and tending the flock. Apostles, indeed, were more than presbyters, overseers, and pastors, inasmuch as they sustained larger relations to the whole Church. But this did not annul the relation they bore to the several families in their charge. There is no spiritual bond more sacred than that of the Christian pastor, provided he does not mar the holy influence he is bound to exert, by pretending to an authority with which God’s Word does not invest him.
III. To THIS FAMILY THE APOSTLE IS DRAWN BY STRONG AND WARM ATTACHMENT. (Verses 2, 3.) The truth which he had taught and they received knit them together in one. And seeing they were one in Christ, united in him to one common God and Father, there is a warm and glowing forth-pouring of benediction from the aged teacher. John was no cold, heartless official. He once had a strong, fiery, despotic spirit in him. But that has long ago been toned down by Divine grace, and now from him as the elder, just such outbreathings of benevolence are expressed as one Christian might utter for another. “Grace, mercy, and peace be with you,” etc.
IV. THIS FAMILY APPEARS TO HAVE BEEN BEREFT OF ITS EARTHLY HEAD, AND TO BE SCATTERED ABROAD. “The elect lady and her children”no mention is made of the husband and father. The probability is that he was no longer on earth. The surviving headthe widowhad probably been “elected” among the number of widows (1Ti 5:9), or else chosen as a deaconess (Rom 16:1); and, having sustained her position with honour in the Church, was widely known and loved (verse 1). Her children were not all at home. The apostle, in his wanderings among the Churches, appears to have met some of them, and “found of them” , to his great joy, “walking in the truth.” There is no greater joy on earth, whether to parents or pastors, than to find the children of their care staunch to the true and the right. If in the home they have been baptized and trained for God, they are “beloved for the fathers’ sakes,” and will be surrounded with a special care when far out in the world. The children cannot always be under the home roof. If the grace of God be in them, they are safe everywhere.
V. THEY ALL NEEDED, HOWEVER, TO BEWARE OF SURROUNDING PERILS. (Verses 6-9.)
1. There were abroad, deceivers, teachers of false doctrine, such as those of whom he had warned the Churches. There were “advance” men even in those early days . But then, as now, the people who “go forward” too rapidly, let that which is most worth keeping drop as they go! These abode not in the doctrine of Christ.
2. If the false teachers should succeed in decoying away any of this family, it would be a serious loss to them (verse 8, Revised Version).
3. Consequently, they needed to be exceedingly wary and watchful. The danger was not only outward, but inward. “Look to yourselves, that ye lose not,” etc.
VI. THE HOUSE WAS TO BE RESERVED AND PRESERVED FOR THE TRUTH ALONE. (Verses 10, 11.) Much needless difficulty has been raised over the apparent exclusiveness of these words, as if no one that did not believe in Christ was to be admitted to the house. But the reference plainly is to any one who wishes to come into the house to teach another doctrine, and to draw away the mother and the children from allegiance to their Lord. What would be any Christian mother’s duty in such a case? Plainly, to forbid, and that peremptorily, any attempts to tamper with her faith or that of her children. And how could she honestly wish such a teacher “God-speed”? To do so would be to have fellowship in his errors . No. Every Christian parent is bound to lay down as the law of the house”This home is for Christ. The children are for Christ and for the truth, and I will not imperil their souls, nor lend a hand to the propagation of error, by letting the germs thereof be planted here!”
NOTE. 2. This Epistle is of great value as showing us, through the teaching of an inspired apostle, that Christian parents are expected to train their children in the faith which they themselves believe, and to put and keep a holy guard around them, that their young minds may not be harassed by the seductions of any antichristian deceiver. Let every parent say, “My home is for Christ, and for Christ alone!”
HOMILIES BY W. JONES
2Jn 1:1-3.An exemplary Christian greeting.
“The elder unto the elect lady and her children,” etc. This address and salutation presents to us three chief topics for consideration.
I. A LADY OF SAINTLY CHARACTER AND DISTINGUISHED PRIVILEGE. “The elder unto the elect lady and her children,” etc.
1. A saintly character. This lady is designated “elect,” as chosen out of the unchristian world and called “into the sanctified company of the Church of God” (cf. Joh 15:19; 2Ti 2:10; 1Pe 1:1; 1Pe 2:9). We may also infer that she was eminent for her piety from the fact that she was loved by the writer, and by all them that knew the truth (2Jn 1:1).
2. A distinguished privilege. Unto this “elect lady” was this letter written by an apostle; and in the providence of God this letter is incorporated into the sacred Scriptures and preserved for the instruction and edification of the Christian world in all ages. Christianity has done more for woman than all other systems whether social or religious. It represents her neither as the serf nor as the toy of man, but as his companion. “She is thy companion. There is neither male nor female; both are one in Christ Jesus. Our Lord honoured women. We see this in his treatment of Martha and Mary of Bethany; Mary Magdalene, to whom he first appeared after the resurrection; and even the poor and sadly erring woman of Samaria. Other women are distinguished in the New Testament. The three Maries at the cross, the women at the sepulcher, Lydia, Dorcas, Priscilla, et al. It is worthy of note that the children of “the elect lady” are mentioned in this address. “Unto the elect lady and her children.” In Christian and in friendly correspondence it is well to remember the children for their encouragement in what is good, and for their caution as to what is evil.
II. A DECLARATION OF EXALTED CHRISTIAN AFFECTION. “Whom I love in truth; and not I only, but also all they that know the truth; for the truth’s sake which dwelleth in us, and it shall be with us for ever.”
1. Love of genuine character. “Whom I love in truth.” The attachment of the apostle to this lady and her children was sincere. He loved them not merely in word, or “with the tongue, but in deed and truth” (1Jn 3:18).
2. Love in the highest sphere. “Whom I love in truth. “He loved her,” says Ebrard, “with that love which was a love in truth. His love was such as approved itself in perfect truth and truthfulness of conduct: thus it was not blind to the faults and sins of the object beloved; it did not spare from a false delicacy and sense of propriety; but it had its existence in the sphere of truth, that is, of the being true. Truth accordingly designates here, not truth in the objective sense (revealed truth), but truth as the subjective Christian-moral characteristic of the spirit and temper and being.”
3. Love for the worthiest reason. “For the truth’s sake which abideth in us, and shall be with us for ever.” Truth is in the Christian intellectually; in his mindhe holds the truth. It is in him sympathetically; in his hearthe loves the truth. It is in him authoritatively; in his soulhe lives the truth. Truth becomes, as it were, incorporated into his being, and his eternal portion. “It shall be with us for ever.” It was because of the truth which was in the apostle and also in “the elect lady” that he loved her. “The apostle and the other Christians loved this lady, not so much for her honour, as her holiness; not so much for her bounty, as her serious Christianity.” “St. John loved the lady for the truth’s sake, but how many in our days love the truth for the lady’s sake!I mean for sinister ends and by-respects. It is a blessed thing when religion, and the grace of God shining in the lives of Christians, is the special loadstone of our love and affection towards them” (Burkitt).
III. AN EXPRESSION OF A CONFIDENT WISH THAT OTHERS MAY ENJOY THE RICHEST BLESSINGS. “Grace be with you, mercy, and peace from God the Father,” etc.
1. The blessings desired.
(1) “Grace” is the free and unmerited favour of God towards man, manifested especially in his redemptive relations to us. Grace is the fountain whence all blessings flow to us. Here I take it as “meaning every Christian grace and virtue, which the Spirit of God imparts to the followers of Christ; Divine favour in the most extensive sense, but specially in the sense of spiritual blessings.”
(2) “Mercy” is pity or compassion for the sinful and wretched. The word is sometimes used to express the benefits which result from compassion. Mercy is exercised towards those who deserve punishment or need succour. It is the manifestation of grace towards the guilty and miserable. The forgiveness of sins is a mercy. Inasmuch as St. John wishes mercy for “the elect lady,” we infer that they “who are already rich in grace have need of continual forgiveness.”
(3) “Peace,” like the Hebrew shalom, means every kind of good and blessing. “Peace with God, through our Lord Jesus Christ” (Rom 5:1). This implies forgiveness of sin and reconciliation with God. Peace as denoting the absence of anxiety, fear, etc. “Peace I leave with you; my peace I give unto you,” etc. (Joh 14:27; Joh 16:33; Php 4:6, Php 4:7). Peace also with our fellow-men and in our own souls. What a fine example is this of Christian well-wishing! Let us imitate it. Mark the confidence with which this wish is expressed. Literally, “there shall be with us grace, mercy, peace,” etc. It is “a wish expressed by a confident assertion of its fulfillment.”
2. The Persons from whom these blessings are desired.
(1) “From God the Father.” He is the Father
(a) of all men, as created by him and in his image. Even since the fail of man he in some respects resembles his Creator; he is still possessed of reason, conscience, volition (cf. Act 17:28, Act 17:29). He is the Father
(b) especially of all true Christians, because they are renewed into moral resemblance to him (Col 3:10). They have been “begotten again,” and are his children by a second birth. They also possess the filial spirit (Rom 8:15). God the Father is the great original Source of all good. “Every good gift and every perfect gift is from above,” etc. (Jas 1:17).
(2) “And from Jesus Christ, the Son of the Father.” Alford, “This solemn title is used for the more complete setting forth of the union of Jesus with the Father in the essence of the Godhead.” He is “such a Son as none else can be.” “This is my beloved Son,” etc. (Mat 3:17). “The Only Begotten of the Father the only begotten Son, which is in the bosom of the Father” (Joh 1:14-18). Jesus Christ is the channel of communication between God and man. He is the medium through which these blessings are bestowed upon man. Nay, more, as being the only begotten Son of the Father, united with the Father in the essence of the Godhead, he is the Author and Communicator of these blessings.
3. The condition necessary to the enjoyment of these blessings. “In truth and love.” We are not certain as to the exact interpretation of these words. Alford, “Truth and love are the conditional elements in which the grace, mercy, and peace are to be received and enjoyed.” These blessings will not be granted unto us unless we are true and loving. Or we may take the clause thus: the grace, mercy, and peace are to be manifested in truth and love; they are to promote truth and love in us.W.J.
2Jn 1:4.The rejoicing of the good in the exemplification of the godly life.
“I rejoiced greatly that I found of thy children walking in truth,” etc.
I. THE RULE OF THE GODLY LIFE. “Walking in truth, as we received commandment from the Father.” The rule of the true Christian life is the revealed will of God. The authoritative command proceeds from the Divine Father. He is the great Source of law. Man in a state of sin is prone to regard law as proceeding from an arbitrary, tyrannical power. But the law and government of God are paternal (cf. Mat 21:28-31). The rule of a well-ordered family is, perhaps, the highest illustration of the rule of Heaven in this world. God speaketh as a Father to his rebellious children when he saith, “Thou shalt,” and “Thou shalt not.” If the voice seem unfatherly and stern, it is because they who hear it dislike and disregard his authority. If to others it seem firm, authoritative, yet fatherly, it is because they are differently related to him by their character and conduct. In both cases it is the voice of a Father, all-wise, gracious, supremely authoritative. His will is the rule of the godly life.
II. THE EXEMPLIFICATION OF THE GODLY LIFE. “Walking in truth.” “Walking’ is a term used to denote the life and conduct. “Walking in truth” is living in accordance with the truth which was specially believed by Christians. It implies that the children of the elect lady eschewed Gnosticism and other errors; that they held the truth concerning the Person and work of the Lord Jesus Christ; and that they embodied the truth in their conducttheir life was Christ-like. How practical a thing Christianity is! The grace and the calling of God are not simply to Christian profession, but to Christian practiceto a holy life. We are to show our faith by our works; and by our works our faith is to be perfected (cf. Jas 2:18, Jas 2:21). It is “walking in truth” that calls forth apostolic commendation.
III. THE REJOICING OF THE GOOD IN THE EXEMPLIFICATION OF THE GODLY LIFE IN OTHERS. “I rejoiced greatly that I have found of thy children walking in truth.” Let us endeavour to discover the reasons of this rejoicing.
1. The good rejoice to find any persons “walking in truth,” because such a walk indicates an increase of goodness in the world; an increase of the results of goodness, e.g., peace, joy, beneficent influence, etc.; and an increase of glory to God.
2. The good rejoice the more to find the young “walking in truth.” Our hope for the future cannot be separated from those who at present are young. From their ranks must arise the Christian preachers, the teachers in schools and colleges, the authors and editors of our literature, the framers and administrators of our laws, of a few years hence. How important that the young should exemplify the godly life!
3. The good rejoice still more to find the children of pious parents “walking in truth.” They rise up to tread in the footsteps of their godly parents, to fill their places and carry on their beneficent works when they are no longer able to do so themselves. In them we see the rich reward of loving Christian nurture, and fervent, persevering prayer.
4. The good rejoice still more to find the children of their beloved friends “walking in truth.” So it was with St. John in the case before us. Friendship gives a common interest. What is dear to my friend is dear to me for my friend’s sake. Thus Mephibosheth was dear to David for the sake of his father Jonathan, David’s friend (2Sa 9:1-13).
5. The good rejoice still more to find persons “walking in truth’ when the accomplishment of this is the object of their life. The apostle lived to bear witness of Christ, and to lead men to him as their Saviour and Lord. When he found persons exemplifying Christianity in their life, the joy of knowing that his own and others’ labours were not in vain would be his. He who is most deeply interested in the cause of Christ realizes the greatest gladness in its progress.
IV. THE LIMITATION IN THE EXEMPLIFICATION OF THE GODLY LIFE, “I have found certain of thy children walking in truth” (Revised Version); or, “some of your children,” etc. The apostle does not assert that, while some of the children of the elect lady were “walking in truth,” others were not doing so. His expression may mean simply that he only knew that some of them were living a true Christian life. But it certainly seems to imply that all of them were not “walking in truth.” Perhaps some had been led away from Christian truth by the errors of that age, or they might have been living in wickedness. It is not an infrequent thing amongst the children of saintly parents to find one or more sad sinners. When the family is large it is seldom that the rejoicing because of its piety is complete and unalloyed. Too often the song of gladness because of those who are in Christ grows tremulous with grief because of the wayward and wicked son or daughter. But may we not hope that at last, in the great and blessed home of the heavenly Father, all the children of Christian parents will be safely gathered? That it may be so let us heartily work and earnestly pray.W.J.
2Jn 1:5, 2Jn 1:6.Mutual love.
“And now I beseech thee, lady, not as though I wrote a new commandment unto thee,” etc. Having expressed his joy that certain of the children of the elect lady were “walking in truth,” the apostle exhorts to the exercise of mutual love. Truth and love must be combined in Christian character and conduct. Where truth dwells without love, the character is likely to be or to become cold, rigid, and harsh. Where love dwells without truth, the character becomes effeminate, self-indulgent, and unreliable. Neither is truth in itself complete without love, nor love without truth. The combination of both is needful to the completeness of either in Christian character. Notice
I. THE OBLIGATION OF MUTUAL LOVE. It is commanded by God. “A commandment that we love one another This is the commandment, even as ye heard from the beginning, that ye should walk in it,” i.e., in love.
1. The mature of this love. In the original of the New Testament there are two words both of which are translated “love” in our Authorized Version. “The distinction seems to be that is more used of that reverential love, grounded on high graces of character, which is borne towards God and man by the child of God; whereas expresses more the personal love of human affection” (Alford). The apostle here uses the word with the higher meaning. The affection of which he writes differs from matrimonial, parental, filial, and friendly love. It cannot be exercised towards the wicked. It has reference chiefly to the character of the person loved. Its exercise involves respect and esteem.
2. The obligatoriness of this love. It is a sacred “commandment that we love one another” (cf. Joh 13:34; Joh 15:12; 1Jn 3:10-18). It is a moral duty to reverence goodness, to admire beauty of character, to love in this high sense those who are spiritually excellent. It is ill with a man when he fails to esteem uprightness and honour in man, to venerate consistent piety, and to love genuine godliness. Such a man is on the road to perdition. Mark the fact that this obligation was not new. “Not as though I wrote to thee a new commandment, but that which we had from the beginning,” etc. Some understand ” from the beginning,” to mean from the creation of humanity. “As to the matter of it (mutual holy love) it is as old as natural, Jewish, or Christian religion.” “It is as old as Moses, yea, as old as Adam, being a part of the law of nature written in Adam’s heart.” Others interpret, “from the beginning of their faith in Jesus Christ,” or “from the time of their conversion to Christianity.” In a sense the former view is true, but the latter seems to us to be the meaning of St. John in this place. From the commencement of their Christian life they were under the most sacred obligations to obey this command. And yet it is a new commandment, “inasmuch as it ever assumes new freshness as the Christian life unfolds, as the old darkness is more and more cleared away, and the true light shineth.” It is new also because it should “be always fresh in the memories, and found in the practice, of Christ’s disciples to the end of the world.”
3. The earnestness with which the apostle requests this love. “I beseech thee, lady,” etc. Such an entreaty from the sainted apostle would carry more force than an earnest exhortation or an authoritative command. It is said that, in his extreme age, when he was unable to walk to the place where the Christians met together, St. John caused himself to be borne thither, that he might address the assembly; and his address was only this”Little children, love one another.” And when he was asked why be always spoke the same thing and nothing else, he replied, “That it was the command of the Lord, and that if this only were done, enough was done.” The story is perfectly in keeping with our text, “I beseech thee, lady that we love one another” And St. Paul wrote, “Love is the fulfilling of the Law.”
II. THE MANIFESTATION OF THIS LOVE. “And this is love, that we should walk after his commandments. This is the commandment, even as ye heard from the beginning, that ye should walk in it.” The love for the exercise of which St. John prays, may be described as walking according to God’s commandments; and the one commandment in which all others is summed up is this”that ye should walk in it,” i.e., in love. Love is to be manifested by obedience to the Divine will.
1. Obedience is the product of love. The obedience which springs from servile fear or from considerations of self-interest is not true. It is mechanical, not hearty. It is utterly lacking of loyalty, and cannot be acceptable to God. To be true, obedience must be free and cordial; it is the product of love. Love makes obedience easy, and duty delightful.
2. Obedience is the evidence of love. The genuine evidence of affection is not profession, but obedience; not words, but deeds. “If ye love me,” said our Lord, “ye will keep my commandments.” The mutual love which St. John entreats” is not an effeminate, self-seeking, self-complacent love to our neighbour, but a love which manifests itself in the steady discharge of every obligation.” “By this we know that we love the children of God, when we love God and do his commandments. For this. is the love of God, that we keep his commandments: and his commandments are not grievous’ (1Jn 5:2. 3). “He that hath my commandments, and keepeth them, he it is that loveth me,” etc. (Joh 14:21).
CONCLUSION. 2. Let us live in the exercise of this love. Said our Lord, “A new commandment I give unto you, that ye love another; even as I have loved you, that ye also love another. By this shall all men know that ye are my disciples, if ye have love one to another.”W.J.
2Jn 1:7.The exhibition and condemnation of heretics.
“For many deceivers are entered into the world,” etc. Our text is set forth as a reason for the exhortation of 2Jn 1:5 and 2Jn 1:6. “Walk in lovein that love whose condition is truth, because many deceivers are gone forth denying the truth.” Notice
I. THE HERESY HERE MENTIONED. The denial of the great truth of the incarnation of the Son of God. “They confess not that Jesus Christ cometh in the flesh.” There were persons who held that the humanity of the Lord Jesus was not real, but apparitional; that the Son of God assumed only the appearance of humanity. And there was the heresy of Cerinthus, that the AEon Christ came into the flesh”entered into the man Jesus at his baptism, and remained with him until the commencement of his sufferings; but Cerinthus denied that Jesus Christ came in the flesh.” The sacred Scriptures, assert the reality and completeness of our Lord’s humanity; that “he took a body of flesh, and his whole humanity both of soul and body shared in the sinless infirmities which belong to our common nature” (Liddon. Cf. Heb 2:14-18). His body passed through the real experiences of a human body, performed its duties, endured its sufferings, etc. The heresy which St. John is exposing arose in the Church. “Many deceivers are gone forth into the world,” i.e., from the Church, as in 1Jn 2:19. We are not in danger from error in this form at present, but in the opposite form, even the denial of the Godhead of our Lord. It is not now the fact of his humanity, but the fact of his Deity, that is called into question. Both are essential to a true Christology.
II. THE DESCRIPTION OF THE HERETICS. “This is the deceiver and the antichrist.” The “this” points to these heretics as a class. Here are two of their characteristics.
1. Their injuriousness to men. They were “deceivers,” “makers to wander” from the truth in faith, and (as a consequence) from the truth in practice. The influence of the misbeliever tends to corrupt the faith of others, and thus to impoverish and enfeeble their lives.
2. Their hostility to Christ. They were “antichrist,” i.e., against Christ. “The antichristian principle was then,” says Alford, “as it is now, and will be in every age, working, realizing, and concentrating itself from time to time, in evil men and evil books and evil days, but awaiting its final development and consummation in the antichrist who shall personally appear before the coming of the Lord.” These deceivers corrupted Christian doctrine and practice; they troubled the Church; they were opposed to the Lord Jesus Christ.
III. THE REASON WHY THE APOSTLE ATTACHED SO MUCH IMPORTANCE TO THIS MATTER. Why does St. John write so earnestly upon this question? Why does he use such strong language in respect to these heretics? Because of the great importance of the truth which they denied. The manhood of the Saviour is one of the essential facts of Christian teaching and life. The denial of the reality of his manhood:
1. Invalidates his atonement and redemption; for it makes his sufferings fictitious, and his death an illusion.
2. Nullifies his mediation. The mediator must be in contact with those between whom he mediates, and by his manhood Jesus Christ places himself in contact with us men; but if his humanity be only apparent, he is not in any real contact with us, and he cannot be a Mediator for us.
3. Deprives his example of all its force and reality. If our Lord did not truly share our human nature, his life cannot be exemplary to us.
4. Does away with his sympathy with us. Sympathy is fellow-feelingfeeling-together; and if Christ Jesus has not participated in our humanity, how much soever he may feel for us, he cannot feel with us. “If Christ be not truly man, the chasm which parted earth and heaven has not been bridged over. God, as before the Incarnation, is still awful, remote, inaccessible.”
Beware, brethren, of any departure from the essential truths of Christianity, especially from the truths which relate to the Person and work of our blessed Lord.W.J.
2Jn 1:8.A summons to self-guardianship.
“Look to yourselves, that we lose not those things,” etc. What is the first business of the Christian in relation to error? To oppose it? To denounce it? To expose it? Some at once rush to attack it, even before they are well acquainted with its character and tendency and power: an unwise and presumptuous course. Others examine error that they may understand it thoroughly, and then combat it successfully: this is sometimes perilous. When a contagious disease is prevalent, the prudent man shuns the habitations into which it has entered (unless duty summon him to them), and endeavours to maintain his own health and vigour. And when error, with its moral contagion, is abroad, the wise man will at once guard himself against it. Even when we are certain that certain opinions are false, and that the errors relate to a fundamental question or questions, the prudent course for the great majority of true believers is to look to their own faith and life, and leave it to the few competent champions of truth to expose and overthrow the error. Basing our remarks on the Revised Version of our text, let us notice
I. THE DANGER TO BE GUARDED AGAINST. “That ye lose not the things which we have wrought.” Whether the genuine reading is “we have wrought” or “ye have wrought” is uncertain. But adopting the former, the “we have wrought” signifies the work of the apostle and other Christian ministers, “through which those who were addressed had been brought to conversion, and furthered in their Christian course to the present time; and by ‘the things which we have wrought’ we are to understand that stage of salvation to which, through those labours, the elect lady and her children had attained” (Ebrard). The text is a warning to the true Christian against loss. It somewhat corresponds with the words of the glorified Lord in Rev 2:25 and Rev 3:11. What we have of Christian attainmentof sound doctrine, of spiritual life, of holy conduct, and of faithful labour for Christwe must hold fast, that none should cause us to lose it, and so deprive us of our reward. The loss of which St. John wrote was one of which there was danger from errors of faith. And in his view, if faith lost its purity, Christian love would be imperiled and injured, and the whole tone and power of Christian life impaired. In our own day the peril of being led astray from truth is very great. We do not say that we are to rest satisfied with what we know, as though we had grasped all truth; or that we are to condemn an opinion as false because it is opposed to certain opinions of ours; or that we are to sit in judgment upon those who differ from us. That is the part of the bigot, not of the intelligent and devout Christian. But beware lest any one lead you from your faith in the great essential verities of Christianity revealed in the sacred Scriptures. As to the great facts of the incarnation, the atonement, and the resurrection of our Lord, “look to yourselves that” your faith in these be not shaken. As to the mode of these facts we may lawfully differ; but as to the facts themselves, he who believes in the Bible as the Word of God can admit neither doubt nor question. If there be loss in our faith, that loss will ere long manifest itself in our life. If belief be corrupted, the practice also will become corrupt. Injury to our religious convictions will soon show itself in the deterioration of our general actions. And even if faith be not corrupted, if it be only weakened, that weakened faith will result in a less intense love to God, in less hearty obedience to him, in less faithful service, and in a less brilliant crown in heaven. “Look to yourselves,” then, that ye lose nothing of your true faith, your holy love, your fervent zeal, etc.
II. THE OBJECT TO BE ATTAINED. “That ye receive a full reward.” This exhortation implies that the rewards of heaven will correspond with the acquisitions made in Christian character, and the work accomplished for our Lord upon earth.
1. These rewards will be in proportion with our acquisitions in Divine grace. This is inevitable; for glory is the flower of which grace is the bud. The measure of grace must determine the measure of glory. Our fitness or capacity for reward must necessarily have much to do in determining the measure of our reward.
2. These rewards will also be in proportion with our true work for our Lord Jesus Christ. The sacred Scriptures do not teach the meritoriousness of good works, but they clearly teach that faithful service will be rewarded by God, and that there will be a proportion between the service and the reward, as the following portions show: Dan 12:3; Mat 10:41, Mat 10:42; Mat 25:21, Mat 25:23, Mat 25:34-40; Luk 6:23; Luk 19:16-19; Joh 4:36; 1Co 3:14. But the rewards of fidelity and of service in Christ’s Name must be attributed, not to the merit of the servants, but to the grace of the great Master. That we get any reward at all is owing to the favour of our God. But the grace of God is opposed neither to those laws of the human mind which point towards this diversity in the degree of the rewards of the faithful, nor to that Divine righteousness which points in the same direction. “For God is not unrighteous to forget your work,” etc. (Heb 6:10). The extent and quality of personal faith, character, and service are the measures of personal glory and reward. Therefore let us aim at the highest in personal character, and the best in personal service; let us labour that we may “receive a full reward”
III. THE MEANS TO BE EMPLOYED “Look to yourselves,” etc. Be on your guard, that you are not led astray from the true faith of Christ by these deceivers; diligently use the means, so “that ye lose not the things which we have wrought,” etc.
1. Guard against error in your religious faith. The things that we really and heartily believe are of the utmost importance to us. Avoid, on the one hand, bigotry, and on the other, laxity of religious belief. “Prove all things; hold fast that which is good.” Let no one tamper with your faith in the grand verities of Christianity.
2. Seek to know more of Christian truth. “Search the Scriptures.” By so doing you will become established in the true faith; and if in anything your faith be erroneous or defective, by bringing it to the touchstone of the Word of God you will discover the error or defect.
3. Maintain your spiritual vitality. In seasons of prevalent disease persons whose physical vitality is low are most likely to fall victims to it. So a low state of piety renders a man an easy prey to error. One of the most effective safeguards against the corruption of our faith is a healthy, vigorous, spiritual life.
4. The most effective way of looking to ourselves is looking earnestly to Christ. That will secure our safety, our progress, and our full reward. Some set out in Christian life and service with fervent zeal, and work earnestly for a time, and then grow lukewarm, and decline into almost useless servants. Great will be their loss, and eternal. Let it not be so with us. Let us be covetous of a rich reward, and ambitious of a splendid crown, and diligent both in the pursuit of holiness and of duties of the Divine Master’s service, that at last we may have a triumphal “entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.”W.J.
2Jn 1:9.Man’s true relation to the doctrine of Christ.
“Whosoever transgresseth and abideth not in the doctrine of Christ,” etc. In our remarks we shall follow the Revised Version, which is sustained by the authority of all the oldest manuscripts. The text presents for our consideration
I. THE SUPREME TEACHER OF THE DIVINE. Our Lord is here represented as the supreme and infallible Teacher of men in the things of God. “The doctrine of Christ” we understand as meaning the truth which Christ himself taught. And from the connection it seems in this place to refer especially to his teaching concerning the Divine Being and his relations with men. “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son.” Concerning God, and his attitude and relation to us, our Lord is the supreme Teacher.
1. As regards his words. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” Take some of his declarations. “God is a Spirit,” etc. (Joh 4:24). The parable of the prodigal son is a wonderfully beautiful representation of the attitude of the Father towards his rebellious children, also towards his penitent children. His conversation with Nicodemus sets forth with great clearness and force the infinite love of God in the gift of his Son, and the way of salvation for man. The sermon on the mount is a most luminous exposition of the will of the Father towards men.
2. As regards his life. The life of the Lord Jesus Christ is the supreme revelation of God. “The Word became flesh, and dwelt among us (and we beheld his glory, glory as of the Only Begotten from the Father), full of grace and truth.” “Jesus saith, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by me,” etc. (Joh 14:6-10). “Neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him.”
II. MAN‘S TRUE RELATION TO THE SUPREME TEACHING OF THE DIVINE. He must abide in it. There is danger of his renouncing it. “Whosoever goeth onward and abideth not in the teaching of Christ,” etc. “Goeth onward,” or “taketh the lead,” is a somewhat difficult expression. It may mean, “every one who would set up for a teacher” (Alford), as in Joh 10:4, “He goeth before them,” etc. Ebrard explains it thus: “‘He who in such a sense goes forward in knowledge as not to abide in the doctrine of Christ, hath not God.’ It is undeniable that reference is here made to the pretensions of the Gnostics, who always represented their doctrine as a constant progression in knowledge. There is a progress which forsakes the first principles which have been established; and such a progress is apostasy. In all true progression of knowledge there must ever be a firm adherence to the unchangeable root or foundation of knowledge.” Men may renounce truth for error. “If any among you do err from the truth.” Men may fail to abide in the true doctrine by reason of
(1) a curious and speculative mental disposition. Some will not recognize the fact that “secret things belong unto the Lord.” They are presumptuous in their intellectual inquiries and investigations. They forget that it is “the meek whom he will guide in judgment,” etc. (Psa 25:9). “Thou hast hid these things from the wise and understanding,” etc. (Mat 11:25). Again, men may fail to abide in the true doctrine by reason of
(2) loss of spiritual health. If a man become a backslider in heart, his strongest guarantee for steadfastness in the faith is gone. “The secret of the Lord is with them that fear him,” etc. When the heart is not right with God, man is easily led away from truth into error. We are required to abide in the true teaching. We are to be rooted and grounded in it; to grow up in it, etc. The sad consequence of failure in this respect should arouse us to maintain our steadfastness in the doctrine of Christ. “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God;” i.e., he has no fellowship with God, he is not a partaker of his nature, he does not possess him as his Portion.
III. THE BLESSED CONSEQUENCE OF MAINTAINING THIS TRUE RELATION TO THE SUPREME TEACHING OF THE DIVINE. “He that abideth in the teaching, the same hath both the Father and the Son.” How are we to understand this? He has them:
1. By true acquaintance with them. “We have the mind of Christ.” We know the only true God, and Jesus Christ whom he hath sent. We have the author himself, in an important sense, when we have grasped his opinions, principles, arguments, sympathies; so we have the Father and the Son by our acquaintance with the Divine teaching.
2. By supreme sympathy with them. “God is Love; and he that dwelleth in love dwelleth in God, and God dwelleth in him.” “Our fellowship is with the Father, and with his Son Jesus Christ.” By mutual love we possess each other. By mutual love we “have both the Father and the Son.”
3. By covenant relation with them. “God said, I will dwell in them, and walk in them: and I will be their God, and they shall be my people;” “The Lord is my Portion, saith my soul;” “My Lord and my God.”
Let us give all diligence to abide in the teaching of Christ, that this most glorious and blessed possession may be ours, even “the Father and the Son.”W.J.
2Jn 1:10, 2Jn 1:11.How to treat heretics.
“If there come any unto you, and bring not this doctrine,” etc. Our subject divides itself into two branches.
I. THE EXHORTATION OF THE APOSTLE. “If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting.” Notice:
1. What the exhortation implies.
(1) That the elect lady was accustomed to entertain Christian ministers (cf. 3Jn 1:5, 3Jn 1:6). We have a beautiful illustration of similar hospitality in 2Ki 4:8-13. From that time to this very many godly persons have obtained for themselves a good report by entertaining faithful ministers of religion. In so doing they have often been richly blessed; and a gracious reward is promised unto them (Mat 10:40-42).
(2) That there were ministers of false teaching abroad who were likely to call upon this lady. “If any one cometh unto you, and bringeth not this teaching;” i.e., “the teaching of Christ” (2Ki 4:9). Alford Points out that the use of ‘ the indicative after ) shows that the case supposed actually existed; that such persons were sure to come to” her. The teachers of error were at work, etc.
2. What the exhortation enjoins. “If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting.” We have already considered (in dealing with 2Ki 4:8) what is a Christian’s first duty in relation to false doctrines and their propagators. What is his subsequent duty? To refute such doctrines? To denounce such teachers? To oppose them? Or, to persecute them? The New Testament nowhere sanctions persecution in any form. And opposition should be left to the few who have the ability to conduct it successfully. The wise course for the great majority of those who hold the truth is, first, to look to themselves (2Ki 4:8), and next, to withhold all help and encouragement from the false teachers. St. John enjoins:
(1) That we do not aid the teachers of false doctrine by our hospitality. “Receive him not into your house.” The apostle is not giving directions concerning the case of an ordinary traveler seeking hospitality; but of an active agent in the propagation of error, and error as to a fact of vital importance. “Let not your house be made a base of operations against Christ.”
(2) That we do not aid the teachers of false doctrine by wishing them success. “Give him no greeting.” Do not bid him “God-speed.” Do not countenance him and his errors in any way or in any degree. “God will be no Patron of falsehood, seduction, and sin.” And in this respect his people should imitate him. In our age, in some quarters, there is a great demand for liberality in the treatment of men who differ from us on religious questions. And so far as matters of opinion and of the interpretation of the Scriptures are concerned, the demand is a just one. But it is altogether different when it is a question of the acceptation or rejection of facts, or a fact, as in the case before us. The question wasHad Jesus Christ come in the flesh, or not? (verse 7). In such a case the course marked out by St. John in this letter (verses 8, 10, 11) is the only one for a Christian. How severely he characterizes the heretics (verse 7)! How sternly St. Paul writes of teachers of error (Gal 1:7-9)! They knew that a true faith is the necessary root of Christian fruitfulness and beauty. True faith is essential to spiritual life, holy love, and hearty obedience.
II. THE REASON BY WHICH THE EXHORTATION IS ENFORCED. “For he that giveth him greeting partaketh in his evil works.” To countenance a teacher of error, to wish him “God-speed,” is to approve his evil works and to share his guilt. Says Matthew Henry, “We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people’s transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defense.” Let us take heed that we be not “partakers of other men’s sins.”
In matters of opinion let us cultivate the widest liberality; in matters of fact, uncompromising firmness. “In things essential, unity; in things doubtful, liberty; in all things, charity.”W.J.
2Jn 1:12, 2Jn 1:13.Communications, written and oral.
“Having many things to write unto you,” etc. This is the conclusion of the letter; and it suggests several topics for meditation.
I. THE EXCELLENCE OF WRITING AS A MEANS OF COMMUNICATION. St. John speaks of writing “with paper and ink.” Paper as we now have it was not invented until long after the date of this Epistle. In our text “paper” means a kind of leaf made from the Egyptian papyrus plant. The ink was made of soot and water, with gum added to thicken it and make it lasting. The pen was made of a reed, and was probably split.
1. How excellent is writing when speech is unattainable! It was well that, when St. John could not visit the elect lady, he was able to communicate with her “with paper and ink.” How refreshing it is to get letters from those who are dear to us but distant from us! When a son has left the parental roof, and feels desolate in a large city, how he is cheered by a letter from home! And how eagerly do parents, who are deeply solicitous for the safety and prosperity of their absent child, look for the accustomed letter! How much more so if they are in different countries, separated by the wide ocean!
2. How excellent is writing when permanence is desired! The spoken word passes away so quickly. The written word may be preserved. Here is this little letter, nearly two thousand years old, supplying us with themes for profitable meditation today. The Bible is the grandest witness of the excellence and value of writing.
II. THE GREATER EXCELLENCE OF SPEECH “FACE TO FACE” AS A MEANS OF COMMUNICATION.
1. Speech is more quick and easy than writing. This is the idea of the apostle here. “Having many things to write unto you, I would not write them with paper and ink,” etc. The number of his communications led him to prefer the more expeditious method of communication. The swiftest pen travels too slowly for the utterance of the full heart. The most rapid writer, unless he employ shorthand, falls far behind the fluent speaker.
2. Speech is more expressive than writing. The effect of our words depends not, only upon what is said, but also upon how it is said. You cannot write or print tones or cadences of the voice, glances of the eye, or aspects of the features. When the eloquent John Elias was entreated to allow some of his sermons to be printed, he replied, “You cannot print fire.” And Dr. Raleigh says, “There is much in a sermon which cannot be published. If it is true, it is ‘a building of God’ for the time ‘not made with hands,’ and neither hands nor pens can preserve it. ‘The grace of the fashion of it perisheth,’ or survives only in the memory and the life of the hearer. The elastic obedient words seem cool and hardened on the printed page.” This is also true of conversation. In this respect the pen and the printing-press can never even approach the pulpit in power for present impression.
III. THE DELIGHT OF FRIENDLY CONVERSE AND COMMUNION. “I hope to come unto you, and to speak face to face, that your joy may be fulfilled.” How delightful is the fellowship of kindred minds! For this at least three things are essential.
1. Mutual interests. Good conversation is impossible apart from this. How much more impossible is communion!
2. Mutual sympathies. Where fellow-feeling is absent, social intercourse can never be pleasant.
3. Mutual confidence. Without thorough trust in each other, conversation cannot be free, communion cannot be true and hearty. But where these things are found, how delightful is social intercourse! One of the purest and fullest joys we have in this world is that of really congenial society. It will be a source of rich enjoyment in heaven. Heaven is a great and blessed society.
IV. THE PROPRIETY OF FRIENDLY GREETINGS. “The children of thine elect sister salute thee.” Although St. John had many things to communicate which he deferred until he saw the elect lady, he did not omit the greetings of her sister’s children. Concerning such salutations the spirit of Christianity authorizes two remarks.
1. Unless kind greetings are true, they should not be tendered. We fear that there is much formality and unreality in many of the salutations of our age.
2. When kind greetings are sent by us we should be careful to communicate them. True and gentle hearts may be pained, and warm affections may be chilled, by our neglecting so to do.W.J.
HOMILIES BY R. FINLAYSON
2Jn 1:1-3.Salutation:
I. INTRODUCTION.
1. Address. “The elder unto the elect lady and her children.” The writer of this Epistle was known as “the elder;” it clearly bears the Johannine mark. The principal receiver was “the elect lady.” Some think that “a Church” is intended; but a mystical interpretation is not to be resorted to when a plain interpretation is tenable and beautiful. The lady was “elect,” as “chosen out of the profane world into the sanctified company of the Church of God.” She found a sphere of usefulness in receiving into her “house” the Christian teachers; her temptation was to be indiscriminate in her receiving; therefore the “elder,” meantime, “with paper and ink,” puts her on her guard. Her children arc associated with her: they were advanced enough to understand the shibboleth of the Incarnation. Amplification.
(1) The lady and her children objects of love. “Whom I love in truth; and not I only, but also all they that know the truth.” They were loved, not with a love bestowed on friends and foes of the truth alike, but with a love which took its restriction of object and whole characterization from the truth. They were loved, not by John only, but also by them that knew the truthespecially the truth of the Incarnation, as being the highest revelation of God. They were universally loved by these; wherever there were Christians, they were thought of with kindly feelings.
(2) Explanation of their being loved. “For the truth’s sake which abideth in us, and it shall be with us for ever.” What claim has the truth on us? Wandering up and down in the world, it is due to the truth that we give it admittance to our hearts. It is also due to the truth that we retain it as that deprived of which we are made poor indeed. It is further due to the truth that we allow it to be the transforming power in our characters. It is especially due to the truth that we let our convictions of it be clearly known. It is due to the truth that we help its extension. It is, finally, due to the truth that we love all its friends. The lady and her children had given facilities for spreading the truth; therefore it was that they were loved. The truth is said to abide in us. We are the house, and the truth (greater than us) is the occupant. How cheerless a deserted housewindows closed against the light of day, darkness, coldness, deadness reigning within I So is it when the soul shuts out the truth, is not lighted and warmed by thoughts of God’s love. It is different when a house is occupied. There are signs of life, there is a feeling of warmth. And so is it with the soul when it is lighted up with God’s truth and warmed with the influences of his Spirit. The truth is also said, very confidently, to be with us for ever. It is to be thought of not merely as occupant, but as companion. As the psalmist had. the testimonies as his counselors, so we enjoy the society, the enlivening presence, of the truth. It is a companionship which will never be broken up. In heaven there will be greater openness of nature to the trutha keener insight, a more tender sensibility, a readier memory, a richer suggestiveness, a livelier imagination in the service of the truth. The truth shall be with us for ever in ever fuller revelation. The truth is so great that it will require a finite mind a whole eternity to think it out. The companionship of which we are never to be deprived is a companionship that admits of no monotony, that ever opens up new elements of enjoyment.
2. Salutation.
(1) The three words of salutation. “Grace, mercy, peace, shall be with us.” While John passes from a wish into assurance, and includes himself in the salutation, he uses the three Pauline words. What we need for ourselves and others is to be dealt with, not according to our deserts, but according to the freeness and richness of grace. This will be manifested in merciful visitations suited to our need. And the result will be peace within, and even peace from without so far as it is salutary.
(2) Source looked to in salutation. “From God the Father, and from Jesus Christ, the Son of the Father.” It is to God that we look for blessing, first in his absolute Fatherhood, and then in his Fatherhood as historically manifested in his Son. Laying hold on what God absolutely is, and then on what he has explicitly shown himself to be, there is no limit to what we may expect of blessing.
(3) How the blessing is realized in us. “In truth and love.” These are the two words which give character to the Epistle. If we are blessed by God we must have love; but love must be no vague sentiment, temporary ebullitionit must be called forth, sustained, tempered by truth. Religious people who are orthodox, but have a want of warmth, are unattractive enough, and are apt to produce revulsion against the truth. Religious people, again, who abound in feeling, but have not clear perceptions of truth, are apt to be imprudent, and thus to bring religion into contempt.
II. MAIN PORTION.
1. Counsel.
(1) Foundation. “I rejoice greatly that I have found certain of thy children walking in truth, even as we received commandment from the father.” It is quite Pauline thus to begin with words of praise. The accurate translation is, “I rejoiced greatly that I have found of thy children.” The joy is referred to its initial moment: the ground of it still continues. The lady and her children were all loved by John; but, in bestowing praise, he is careful not to go beyond his position of observation. He had come into contact with some of her children, whose walk was according to his mind. It was characterized by truth; and that was as God wished it to be. it was so appointed for the household by the great Father. What greater joy can there be for a mother than to be told of this one and that one of her children walking according to Divine rule?
(2) Nature. The old commandment. “And now I beseech thee, lady, not as though I wrote to thee a new commandment, but that which we had from the beginning, that we love one another.” It is “in the exercise of the full privilege of Christian fellowship” that he beseeches. He makes his appeal more direct by designating her as in verse
1. In language very similar to 1Jn 2:7, he points to familiarity with the commandment. With great delicacy he includes himself in the reference of the commandment. He was doing what Christian love demanded toward her in counseling and warning her; she must do what Christian love demanded toward him in attending to his counsel and warning. The summary of the commandments. “And this is love, that we should walk after his commandments. This is the commandment, even as ye heard from the beginning, that ye should walk in it.” The first statement closely resembles what is found in 1Jn 5:3. If we love (without distinction of object here), we shall endeavour to walk after the Divine commandments. Those commandments (separate expressions of the Divine will) are summarized in one, viz. walking in love with one another, to which, as a familiar commandment, the lady and her children are directed.
2. Warning.
(1) Foundation in the number of false teachers. “For many deceivers are gone forth into the world, even they that confess not that Jesus Christ cometh in the flesh. This is the deceiver and the antichrist.” There is a transition here from love to truth. The false teachers are styled “deceivers,” by which we are to understand that they were not only aside from the truth in their teaching, but that they practiced the art of deception in teaching what resembled Christianity while not actually Christianity. It would have been more honest to have openly denounced Christianity; but there would have been less chance of success, as they would never have been able to ingratiate themselves with the friends of Christianity. These deceivers were numerous, and they were everywhere (having “gone forth into the world”); as the lady there was an entertainer of the Christian teachers, there was every likelihood of some of them coming her way, and falsely representing themselves to be Christian teachers. How were they to be known? Here we come upon the design of the Epistle. They were to be known (in accordance with the leading thought of the First Epistle) by their confessing not that Jesus Christ cometh in the flesh. She was to put to them the shibboleth of the Incarnation. Did they recognize in their teaching, plainly, without mystification, not merely the past but the present coming in the flesh of Jesus Christ? Was that flesh of his a manifestation of a union formed between his Divine nature and human nature, which still remains and operates as a great fact? He who could not give satisfaction on that point was to be set down as personally the representative of the deceiver (who has designs on Christians) and the antichrist (whose task is to thwart Christ).
(2) Danger to be feared from the false teachers. “Look to yourselves, that ye lose not the things which we have wrought, but that ye receive a full reward. Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son.” A good work had been wrought by John and his associates on the lady and her children, in their Christian faith, love, enlightenment, activity. There was a reward corresponding to the work. If they looked to themselves (as to their being influenced), the reward would be obtained in full. If they did not look to themselves, the reward would be lost. The reward was not to be expected under the influence of a teacher of the advanced school. He is here happily described as going beyond and not abiding in the teaching of Christ. He went beyond what Christ taught, with the penalty attached, that there was the absence of God from his teaching. The reward was only to be expected under the influence of a true Christian teacher. He really progressed, but only in the way of opening up what Christ taught, with the blessing attached that he had the Father and the Son in his teaching, i.e., Divine love in its most tender manifestation in the Incarnation. Having both the Father and the Son in his teaching, this became the reward of them that looked to themselves in hearing.
(3) Course to be followed with the false teachers. “If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting: for he that giveth him greeting partaketh in his evil works.” As many false teachers were going forth into the world, John assumes the coming of one of them to their door. If he came as destitute, it would not be undutiful on their part to relieve him. But he would come bringing teaching, not, however, the true teaching of the Incarnation. This being the case, they were not to receive him into their house (extend to him hospitality); they were not to give him the greeting preliminary to this; they were not to be thus friendly to him in his capacity as teacherclaiming falsely to be a Christian teacher. That would be friendship on an entirely wrong footing. Among those who actually possess Christian faith and Christian knowledge, how many are there who, under the influence of a secret vanity, think they must play a magnanimous part, and exhibit at once the firmness of their faith and the largeness of their charity, and therefore do not seek to avoid personal intercourse with even notorious enemies of the Christian faith? They are so firmly grounded that they can venture on this without fear of being perverted! They stand so spiritually high, and their views are so broad and free, that there is no danger for themselves, but much advantage to those with whom they hold this fellowship! But this is a soul-imperiling delusion. A Christian man should have to do with these deniers of Christ only for the one sole end of their conversion; as soon as he sees that his great object is spurned, he has nothing more to do with them. Any compromise, which would let them think in their own way, and nevertheless continue personal intimate fellowship, is altogether of evil; it is a denial of the Lord, who will not have his light put under a bushel. The ground on which John condemns fraternizing with the open enemies or false friends of Christianity is this, that he that giveth any of them greeting partaketh in his evil works. A false teacher comes to our door (literally or figuratively); we give him friendly greeting and receive him into our house; he remains a time with us, and, when leaving, we bid him “God-speed.” Are we not thereby making ourselves partakers in his evil works? We are giving him excellent facilities for doing bad work on ourselves and on the members of our homes; and we are sending him forth with the influence of our name (so far as that goes), thus opening doors for more perverting work.
III. CONCLUSION.
1. Reason for brevity. “Having many things to write unto you, I would not write them with paper and ink: but I hope to come unto you, and to speak face to face, that your joy may be fulfilled.” His end of cautioning the lady and her children has been served. The burden of the Lord is on his mind as he thinks of their circumstances and needsmessages from the Lord to them. These he does not put down in writing, using paper and ink; he hopes to pay a visit to them, when he will have the advantage of speaking face to face. Hearing from his lips the messages at present reserved, their joy will then be fulfilled.
2. Salutation. “The children of thine elect sister salute thee.” The “elect sister” was not with the apostle, to send her salutation. Her children (of whom we are to think well) send their salutations to the “elect lady.” They must have been cognizant of the fact of the letter being sent, and also of its purport. It is pleasant to find the children in two homes so sympathetic with their mothers and with the apostle on the great matters of life.R.F.
2Jn 1:1. The elder, &c. The word elder, whether considered as a name of office, or taken in its literal sense, as implying age, will very well suit the character of St. John, who was above 90 years old when this epistle was written, and had the direction and government of the Asiatic churches. There can hardly be stronger internal arguments, that the three epistles now commonly ascribed to St. John, were the production of the same author, than may be derived from that remarkable similarity of sentiment and phraseology which appears in them. Whom I love in the truth, means, “Whom I love truly and sincerely;on those principles which the gospel, the great system of truth, requires, with respect to those who so remarkably support and adorn it.”
2Jn 1:1 . ] The definite article restricts the general idea to a particular person, to whom this epithet is specially appropriate. That this is most probably the Apostle John, see Introduction, sec. 1. The reflection on his age may have led the apostle to write, not , but .
] The interpretation of these words has from the earliest times been very diverse, according as either or has been regarded as a proper noun, or both words have been considered as appellatives. The first opinion (Lyranus, a Lapide, Lorinus, Cappellus, Grotius, Wetstein, etc.) has been with justice given up by modern commentators; it is clearly enough opposed not only by the mode of its conjunction with , but also by 2Jn 1:13 . The second view, according to which is the proper noun, is found as early as in Athanasius, and afterwards in Bengel, Carpzovius, Heumann, Krigel ( Commentatio de Johannis , Lips. 1758), Paulus, Lcke, de Wette, Brckner, Guericke, Dsterdieck, Ebrard, Braune, etc. That appeared as a feminine proper name is not to be doubted, see Grutteri, Inscriptt. p. 1127, num. xi.; comp. Heumann: Poecile de Cyria Johannis; but if this view be taken, not only is the adjective strange, as it never is assigned to any individual in the N. T. as a single predicate except in Rom 16:13 (where, however, is put along with it), but also its connection with the proper noun, instead of , comp. 3Jn 1:1 ; Phi 1:1-2 ; Rom 16 . Lcke, it is true, refers to 1Pe 1:1 : ; but here the case is different, as is not a proper noun, as even Brckner admits, though he nevertheless falls back on a “familiar carelessness” in this case. [1] The third interpretation is found in Luther (“the elect woman”), Hornejus, Wolf, Rittmeier ( Diatriba, de electa domina , Helmst. 1706), Baumgarten-Crusius, Sander, etc. According to Epictetus, chap. 62: , women might certainly be called ; but this was plainly only a polite address, corresponding not to the German “Frau” (woman), but to the German “Herrin” (lady). It hardly corresponds with the apostolic dignity of the author, however, to describe the receiver of the Epistle in the superscription by this name of a conventional politeness. [2] But the opinion of Knauer ( Stud. u. Krit. 1833, Part 2, p. 452 ff.), that by is to be understood Mary, the mother of Jesus, lacks any tenable foundation (see Lcke on this passage).
Already at an early date was taken as a symbolic description of the Christian Church; so Jerome ( ep. xi. ad Ageruchiam ) and the Scholiast I. ( ), and later Calovius, Whiston, Michaelis, Augusti, Hofmann (in his Weissagung u. Erfllung , II. p. 321, and in his Schriftbew. I. p. 226 ff.), Hilgenfeld (1855), Ewald, etc. It is true the word does not elsewhere appear in this signification, but according to its connection with Him who is , the Church may certainly be called in its relationship to the individual members. [3] Both the contents of the Epistle, which is lacking in the slightest individual reference to a single person, and the way in which John speaks to the receivers of the Epistle and passes judgment on them (comp. what follows in this verse; further, 2Jn 1:4-5 ; 2Jn 1:8 ; 2Jn 1:10 ); and, finally, the way in which the sister and her children are mentioned, [4] are no less opposed to the opinion that the Epistle was written to one particular woman, than they are in favour of the opinion that it was directed to a Christian Church; only must not be regarded as the name of honour of any one particular Church, according to Serrarius of the Corinthian Church, or according to Augusti of that of Jerusalem; it is rather a name suitable for every Church, by which, therefore, that Church could also be described to which the Epistle is directly addressed. [5]
] If is a description of the Church, the are her individual members. The representation of the Church as a mother, and of her members as her children, occurs elsewhere also; comp. Gal 4:26 .
] If we take as a proper noun, then indicates that by only sons are to be understood; but why then does not the apostle write: ? If the are the members of the Church, however, then is used here exactly as , in Gal 4:9 ; comp. also Mat 28:19 : . Suitable though the masculine is to denote all Church-members, it would be just as unsuitable to denote members of one family , if this consisted not merely of sons, but as Braune here supposes of daughters also. is used emphatically, inasmuch as the apostle wants to bring out his intimate relationship to the members of the Church.
in its connection with is not = , as if the (Christian) truth were thereby indicated as the element in which love has its existence (Bengel, Dsterdieck), but it is used adverbially, not, however, to emphasize the sincerity of the love, but, as the word itself states, the truth of the love (Ebrard: “I love thee with that love which is a love in truth;” similarly Lcke: “it is the real Christian love that is meant,” and Braune).
, ] All who have known the truth share with the apostle love to the of the . This addition also goes to show that is not a proper noun; for how could the children of an individual woman be regarded as an object of the love of all believers? Bengel, with whom Dsterdieck agrees, remarks indeed on this: communio sanctorum, but the apostle’s mode of expression presupposes an actual knowledge about one another. Several commentators accordingly have recourse to a weakening of the idea , [6] which, however, is arbitrary.
is the divine truth, of which the believer becomes a partaker in Christ. The emphasis of both here and in 2Jn 1:2 is caused by the antithesis to the (2Jn 1:7 ). The bracketing of the words: , “spoils the clearness of the connection, and is also logically not quite correct, because 2Jn 1:2 refers not only to , but also to ” (Lcke).
[1] According to Ewald, it is “foolish to think” that “the apostle is here writing to an individual woman.”
[2] Against the distinction between the expressions “Frau” and “Herrin,” Braune adduces the etymology of the former word (Frau, feminine of fro = Herr); this is quite irrelevant here, however, as it is not the German , but the Greek , expressions, that are in question; it is the distinction between and . That “Frau” originally corresponded to the expression is certain, the word is even yet frequently used in this sense, but it docs not therefore follow that the Greek became so much weakened in usage as the German word “Frau.”
[3] Hofmann recalls the description of the Church in the Apocalypse as the and the . When Ebrard objects to this, that the Church in contrast with the “Lord” is not “the lady,” but the obedient handmaid, it must be remembered that she is here spoken of not in regard to her subordinate relationship to Christ, but in regard to her superior relationship to her individual members.
[4] De Wette also says: “The way in which her sister and her sister’s children are mentioned is favourable to the idea that a single Christian Church is meant.”
[5] That the Epistle is directly addressed to a particular Church is evident from ver. 12; the want of references to individual circumstances may perhaps be explained by the fact that it also had an encyclical design; that the author, however, “had in view the whole of orthodox Christendom ” (Hilgenfeld), is just as little appropriate to this Epistle as to the First. Braune’s considerations are of little importance; the name of the Church might be omitted, because the bearer of the Epistle knew to what Church he had to take it; is by no means unsuitable with = , according to (by which the Church is certainly to be understood); it has not been asserted that the relationship of the mother in Gal 4:26 has been given to a single Church.
[6] Hornejus: omnes fideles, non quidem qui in toto orbe tum temporis erant, sed qui in illis partibus et simul Dominam illam et liberos ejus norant. Lcke: “ . . ., i.e. all Christians (perhaps of this place?) who know the Kyria and her children;” Braune agrees with this explanation, but would regard “as included, even those who would later become acquainted with her” which is clearly unsuitable.
2Jn 1:1-3 . Superscription of the Epistle.
( . B. Cod. Sin. Several codices add , and others . Several have after : , G: ).
I. The Address (2Jn 1:1-3)
1The elder unto the elect lady and her children, whom I love in the truth;1 and2 not I only, but also all they that have known the truth; 2for the truths sake, which dwelleth in us,3 and shall be with us for ever 3Grace be4 with you,5 mercy, and peace from God the Father, and from6 the Lord Jesus Christ, the Son of the Father, in truth and love.
EXEGETICAL AND CRITICAL
The address proper. 2Jn 1:1. The elder, ; the definite Article notes a person, the word without the Article would give prominence to his official position. That John the Apostle is meant we have endeavoured to prove in the Introduction 5. Thus Peter also calls himself, in an exhortation addressed to presbyters, . (1Pe 5:1).
To the elect lady, ; these words have been very differently explained. Grammatically they present a perfect analogy to 1Pe 1:1 : , to elect strangers; therefore cannot well be taken as a proper name, which would require as at 2Jn 1:13, and 3Jn 1:1 : , Cf. Php 1:2. Rom 16:5; Rom 16:8-10; Rom 16:12-13 etc. To what purpose is it that was a female proper name, as may be seen in Gruteri inscript. p. 1127. N. 11., and that this was maintained by Athanasius, and later by Benson, Heumann, Bengel, Krigele (de Joannis, Lips. 1758). S. G. Lange, Carpzovius, Paulus, de Wette, Brckner, Lcke, Dsterdieck and others? Dsterdieck and Lcke notice a certain irregularity and inconsequence, which is not explained by but consists in the adjective preceding the noun, as long as is treated as a nomen proprium. But the difficulty is even greater in treating as a proper name, as is done by de Lyra, Cappellus, Wetstein, Grotius and al. For the sister, 2Jn 1:13, is also called .But how are we to take the elect lady? The context requires us to think of an individual: the of the writer answers to the of the person addressed (2Jn 1:1; 2Jn 1:4 sq.); she as a mother with her children is mentioned (2Jn 1:3; 2Jn 1:6; 2Jn 1:8; 2Jn 1:10; 2Jn 1:12); her sister and her sisters children salute her (2Jn 1:13). Epictetus (cap. 62) observes that: . Huther is wrong in saying that the term does not answer to the German Frau [=the English Mistress, the word used to address married ladiesM.], but to the German Herrin [=the English Mistress or lady of the houseM.]; for Frau is the feminine of fro, the Master, (Frohndienst, Frohnveste, Fronleichnam), and Frau=Herrin (see Jtting, Biblisches Wrterbuch 1864, s. v. Frauenzimmer p. 61 and s. v. Frohnvogt p. 65); nor need that author designate only as a polite form of address, nor Dsterdieck pronounce it a title only suited to worldly politeness. It may just as well be taken as the standing designation of an esteemed woman, and it is neither unworthy of a Christian, nor of an Apostle to call a church-member, according to a prevailing usage, Frau (lady or mistress)=, so Luther, Piscator, Beza, Heidegger, Rittmeier, de electa domina, Helmst. 1706), Wolf, Baumgarten-Crusius, Sander and al.; a Lapide reports her to have been called Drusia or Drusiana. Carpzovius supposes that Martha, the sister of Lazarus, is the person addressed; Knauer (Studien und Kritiken, 1833, pp. 452458), suggests Mary, the mother of the Lordbut all these views are wholly untenable. It is true, that unfortunately the name of the person addressed is not given in the address, so that one might almost feel inclined to take as a proper name. But the name of the person addressed might be wanting just as well as that of the writer; the messenger may and probably did make up for such omission.But the circumstance that this note (Handbillet-Augusti) found its way among the Catholic Epistles, should not occasion any difficulty. Just as well as the third Epistle to Caius; it is no more unworthy of the Canon than St. Pauls Epistle to Philemon; the individual, also a woman, is worthy of due regard and consideration; I confine myself to making mention of Priscilla (Act 18:2, sq.; 26, sq.; Rom 16:3, sq.).It is far more hazardous to understand to signify the Christian Church in general, or some particular congregation; the former is recommended by Jerome, the latter by the Scholiast I.; they are followed by Calov, Hofmann (Weissagung und Erfllung II., p. 321; Schriftbeweis, I., p. 226, sq.), Hilgenfeld, Huther and al. Serrarius guessed Corinth, Whiston argued for Philadelphia, Whit by for Jerusalem, the mother of all Churches, and Augusti for Jerusalem, because founded by the Lord Himself, though such a note would certainly be less suited to a Church than to an individual church-member. Hammond has the curious notion that is=curia, ecclesia, and Michlis, that it designates the Church assembled on the Lords day. But wholly unfounded, and devoid of all possibility of proof is the hypothesis of Besser and al., that is the to which 3Jn 1:9, was written, and that the 2d Epistle of John is the one there referred to. Hofmann adverts to the Church being called and in the Apocalypse, to and and to (1Pe 5:13). Huther also rightly observes in opposition to Ebrard, that the Church, which in respect of Christ is an obedient handmaid, may be considered both in her subordinate relation to Christ and in her superior relation to individual members, and as such be described as by the side of ; but that 2Jn 1:12 requires us to understand a single congregation and not all orthodox Christendom (Hilgenfeld), and that our Epistle is not an Encyclical. But in that case the address ought to have given the name of that congregation. Nor would exactly suit = for is somewhat different, and, in juxtaposition with and as distinguished from , can hardly designate the Church in that place (see Fronmller on 1Pe 5:13, in this Commentary). The relation indicated at Gal 4:26 : , can hardly have been applied here to a single congregation, so that it might be called . After all that has been said, the choice lies between as a nomen proprium, or =lady. [Among recent English commentators, Alford takes the former view, while Wordsworth elaborates the interpretation, according to which is a Church.M.].
And her children ( ) should be taken literally; a family is always an important circle of men! But if is construed as a Church, the children designate Church-members.
Further particulars. 2Jn 1:1-2.
Whom I love in truth. after imports sons, but does not exclude daughters, the had sons and daughters, but more sons than daughters; hence it would have been improper to say , as Huther maintains, who, if designates a Church, refers to Gal 4:9 ( ), Mat 28:19 ( ), passages which fully justify the given explanation, and prove that need not be sons only (de Wette and al.); nor does refer to and her children (Beza, Bengel, Sander [al.]). emphatically asserts the Apostles personal relations to that family-congregation; that which makes that family-congregation the object of the Apostles love and of that of all believers, implies the reason of this Epistle and its importance. Though along with should be construed adverbially, yet it signifies more than: in sincerity, for it denotes also Christian love. Bengel: Amor non modo verus amor, sed veritate evangelica nititur. Lcke: It designates genuine Christian love. Ebrard: I love thee with that love which is love in truth, cf. 1. Joh 3:18-19. The additional clause has respect to objective truth (Dsterdieck, Huther 2d ed.).
And not I only, but also all who have known the truth.Bengel pointedly observes: communio sanctorum. He assumes in his own case, as well as in the , the . The term must not be restricted to Ephesus and its environs, the supposed place of writing (Grotius, de Wette and al.), but only to those who were acquainted with the and her children (Lcke), yet so that those, who afterwards might get acquainted with her, are included. The restriction lies not in the word itself, but in the situation (Ebrard). It is not necessary to think here of only one Church (Huther).The reason of this love is stated in
2Jn 1:2. For the truths sake, which abideth in us. designates the persons loving and beloved, (Huther); it must not be altogether construed in a general sense or applied, as if by implication, to the persons specified in 2Jn 1:1 (Bede, Dsterdieck and al.). This is also the ground of the definition of and of believers as (2Jn 1:1), not as Huther maintains, in (2Jn 1:7). The common life-sphere is just , and moreover not only that which is objectively sure, but also that which subjectively is securely kept. In order to note the former point, the Apostle adds:
And shall be with us forever.The reason why the Participle, instead of being followed by a further participial sentence, is here followed by the Verb. finit., is the writers intention to give greater prominence to this thought. Winer, p. 600. The Future is not the expression of a wish, as Grotius, Lcke, Ebrard and others suppose, but the confident assertion of certain duration. Hence must not be restricted to the duration of the life of the persons interested (Benson and others). denotes the objectivity of Divine truth as well as our subjectively developed activity. Cf. Joh 14:16; 1Jn 2:20; 1Jn 2:27; especially Mat 28:20. Hence and , must not be taken as substantially equivalent (Winer, p. 430), since notes the subjective side, and also the objective side.
The greeting. 2Jn 1:3. There shall be with you.Singular, and proof that we have not to deal here with the imitation of a forger; who would have adhered to usual and current forms of expression, like the addition , here Future; it is qualified by the preceding words with which it is connected. It is not=, but votum cum affirmatione (Bengel); the certainty of the expectation excels the wish of the greeting.
Grace, mercy, peace.1. Tim. 2Jn 1:2; 2Ti 1:2 have also , , . is free grace, which, without any merit on the part of man, lovingly condescends to men and denotes the thoughts of peace in the paternal heart of God, the mind of Him who is Love (Rom 3:24; Eph 2:4-10); describes the mercy which energetically lays hold of, and enters into the misery of man (Luk 10:30-37), and denotes the act of love; is the gift of love, the effect of and . [Trench, Synonyms of the New Testament, p. 2John 225: has reference to the sins of men, to their misery. Gods , His free grace and gift, is extended to men, as they are guilty, His is extended to them, as they are miserable. The lower creation may be, and is, the object of Gods , inasmuch as the burden of mans curse has redounded also upon it (Job 38:41; Psa 147:9; Jon 4:11), but of His man alone he only needs, he only is capable of receiving it. In the Divine mind, and in the order of our salvation as conceived therein, the precedes the . God so loved the world with a pitying love (herein was the ) that He gave His only-begotten Son (herein the ) that the world through Him might be saved: cf. Eph 2:14; Luk 1:78-79. But in the order of the manifestation of Gods purposes of salvation the grace must go before the mercy, the must make way for the . It is true, that the same persons are the subjects of both, being at once the guilty and the miserable, yet the righteousness of God, which it is just as necessary should be maintained as His Love, demands that the guilt should be done away, before the misery can be assuaged; only the forgiven can, or indeed may, be made happy; whom He has pardoned, He heals; men are justified before they are sanctified. Thus in each of the Apostolic salutations it is first and then , which the Apostle desires for the faithful (Rom 1:7; 1Co 1:3; 2Co 1:2; Gal 1:3; Eph. 1 2; Php 1:2, etc.); nor could the order of the words be reversed.M.].This might be wanting soonest, since the of the Almighty, of course, cannot remain idle; see Tit 1:4; Rom 1:7; 1Co 1:3; 2Co 1:2; Gal 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2. But it is just which is omitted in Judges 2 ( ), since these two, with respect to , belong together. But the order is established. Bengel observes very well: Gratia tollit culpam, misericordia miseriam, pax dicit permansionem in gratia est misericordia. [Alford: is the whole sum and substance of the possession and enjoyment of Gods grace and mercy; cf. Luk 2:14; Rom 5:1; Rom 10:15; Joh 14:27; Joh 16:33.M.].
From God the Father, and from Jesus Christ the Son of the Father.The employment of instead of the commonly used in the Pauline writings, points to the independence of our author; and so does the circumstance that the pronoun is omitted after . Thus, in this connection, God is to be taken primarily as the Father of Jesus Christ, especially since the words are annexed, and the Sonship is rendered peculiarly prominent, also since the preposition is repeated, as denoting the Divine nature and character of the object desired by the Apostle, whereas denotes only their procession from God; designates them as the gifts of God, as Divine gifts. Cf. Winer, 382 sq. Note should also be taken here of the independence of the Son by the side of the Father, as importing their equality.
In truth and love.Also a peculiar addition; it belongs to , the preposition denoting the two life-elements (Huther) of believers, in which the Divine exhibitions of grace, mercy and peace have to be received and enjoyed (Dsterdieck); these words contain also a reference to the contents of the Epistle (Bengel, Ebrard). Hence it is wrong to join with , as if it were=filio verissimo et dilectissimo (Barth. Petrus), or to explain ut perseveretis vel ut crescatis (a Lapide), or like Grotius: per cognitionem veri et dilectionem mutuam, nam per haec in nos Dei beneficia provocamus, conservamus, augemus; for is not=per, and our conduct is not the reason of the etc. (Huther).
DOCTRINAL AND ETHICAL
1. God is primarily the Father of Jesus Christ, and Christ the Son of God, and it is not until we are in Christ, that he is our Father, and we are His children. HOMILETICAL AND PRACTICAL
Love is truth, and truth is love!Truth and love are the fundamental elements of the Christian life. Peace is really nothing but the health of the soul.
Starke: In Christ there is neither male nor female.Caution is needed, not to call any man elect, of whose true and firm faith we are not sufficiently convinced.The abuse of titles should be abolished; but their right use should be preserved; honour to whom honour is due!What! each and every person are not to be allowed to read the Holy Scriptures? and yet the Holy Spirit caused a special Epistle to be written to a pious matron and her children!Preachers ought to pasture sheep and lambs, to teach great and small, in various ways, the ways of the Lord.It is a rare example to meet a whole family of pious people.A hireling loves the sheep for the sake of their fleece; but a true shepherd only for the truths sake, because of God and with self-denial.Truth is beautiful as such; but it is unprofitable, if it is not, and does not remain, in us.Truth holds out longest.Truth is founded on God, it has consequently an eternal root and will never perish. The greeting of Christians is a part of prayer.None does truly receive peace, unless he have received the grace of God; hence that peace, which is not the daughter of grace, is the offspring of corrupt nature, and a carnal security.God deems none worthy of peace or grace, who do not deem themselves unworthy of either or both, well knowing, that in virtue of his greatest misery he does not merit any thing, but that he stands in need of mercy.The grace of God is not with us, unless it be also in us, and be worthily received by us.
Heubner: Love towards a Christian presupposes the knowledge of the truth, and the love of it. But Christ is the truth. For the truths sake the shepherd should love his flock.All greetings ought to have a Christian foundation.
Besser: Every pastor is a successor to the office of the Apostles, and according to the Divine right, there is no difference between bishops, and pastors, and parsons. [On this point I beg leave to differ with the Author, although this is not the place to discuss so important a question.M.]. Grace, which removes our guilt, mercy, which delivers us from misery, peace, into which grace and mercy translate us.
Footnotes:
[1]2Jn 1:1. [German: Whom I love in truth. So Alford, Lillie.M.].
[2]2Jn 1:1. B. Cod. Sin.: ; A.; ; G: . [The reading of A. may have arisen from a desire to mark the antithesis more strongly.M.]
[3]2Jn 1:2. is the reading of B. Sin. and most and the best codd. A. reads , but is evidently an interpretation. [German: which abideth in us.M.]
[4]2Jn 1:3. [German: There shall be with you.M.]
[5]2Jn 1:3. A. omits evidently by a mistake, occasioned by the conclusion of 1Jn 5:2. B. G. Sin. read which is also occasioned by 1Jn 5:2.
[6]2Jn 1:3. G. K. Sin. insert before the word ; this addition, as well as the exchange of the preposition for are probably transcribed from the beginnings of the Pauline Epistles.
CONTENTS
The Apostle opens his Epistle, in calling the Person to whom he writes, Elect. He speaks of the joy he and his companions, who were Lovers of the Truth, found in the opinion they had of the grace the Lord had given her. He speaks of the Antichrist of the time, and warns her against all such teachers. He concludes with affectionate salutations.
The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; (2) For the truth’s sake, which dwelleth in us, and shall be with us forever. (3) Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
John very properly calls himself an Elder; for at the time he wrote this Epistle, he could not be less than an hundred years old; if, as some suppose, it was after his return from banishment. But the principal point for the Church of God to regard is, the character to whom John wrote; namely, one of the Elect of God. And I mention this the rather, because it bears a correspondence to all the Apostle’s writings, which are uniformly to the Church, and not unto the world. The salutation of grace, mercy, and peace, are sweet tokens of Apostolic writings to the Church.
And I beg the reader to notice with what confidence John speaks to this lady, in consequence of being an elect child of God. He saith, he loveth her for the truth’s sake, meaning Christ himself, who is the truth (Joh 14:6 ). And which John saith, “dwelleth in us”, (that is, in all the elect,) and “shall abide forever”. Reader! Do not overlook this, for it is blessed. The elect lady, as John calls her, had in that election all the blessed fruits and effects wrought up in it, as the bud contains all the future blossoms and foliage of the flower. Together with this electing grace, there is the calling grace appointed also. “For whom he did predestinate, them he also called” (Rom 8:30 ). And in the season of that call, there is given the pardoning grace to all sins. So blessedly speaks the Apostle. “And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses” (Col 2:13 ).
And neither doth the blessing stop here. For justification immediately follows. “Being justified freely by his grace, through the redemption which is in Christ Jesus” (Rom 3:24 ). And both sanctification and glory bring up the rear, in the sure events involved in the blessed act of God’s sovereign love, when, from all eternity, the Lord chose the church in Christ Jesus ( Eph 1:4 ; 1Co 1:30 ; 2Ti 1:9 ; Rom 8:30-31 ).
Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
John very properly calls himself an Elder; for at the time he wrote this Epistle, he could not be less than an hundred years old; if, as some suppose, it was after his return from banishment. But the principal point for the Church of God to regard is, the character to whom John wrote; namely, one of the Elect of God. And I mention this the rather, because it bears a correspondence to all the Apostle’s writings, which are uniformly to the Church, and not unto the world. The salutation of grace, mercy, and peace, are sweet tokens of Apostolic writings to the Church.
And I beg the reader to notice with what confidence John speaks to this lady, in consequence of being an elect child of God. He saith, he loveth her for the truth’s sake, meaning Christ himself, who is the truth. (Joh 14:6 ) And which John saith, “dwelleth in us, ” (that is, in all the elect,) and “shall abide forever.” Reader! Do not overlook this, for it is blessed. The elect lady, as John calls her, had in that election all the blessed fruits and effects wrought up in it, as the bud contains all the future blossoms and foliage of the flower. Together with this electing grace, there is the calling grace appointed also. “For whom he did predestinate, them he also called.” (Rom 8:30 ) And in the season of that call, there is given the pardoning grace to all sins. So blessedly speaks the Apostle. “And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.” (Col 2:13 )
And neither doth the blessing stop here. For justification immediately follows. “Being justified freely by his grace, through the redemption which is in Christ Jesus.” (Rom 3:24 ) And both sanctification and glory bring up the rear, in the sure events involved in the blessed act of God’s sovereign love, when, from all eternity, the Lord chose the church in Christ Jesus. ( Eph 1:4 ; 1Co 1:30 ; 2Ti 1:9 ; Rom 8:30-31 )
2Jn 1:5
Let our one unceasing care be to better the love that we offer our fellow-creatures. One cup of this love that is drawn from the spring on the mountains is worth a hundred taken from the stagnant wells of ordinary charity.
Maeterlinck.
2Jn 1:8
‘We are all taught by interest,’ says Stevenson in his first essay on John Knox. ‘And if the interest be not merely selfish, there is no wiser preceptor under heaven, and perhaps no sterner.’
References. I. 6. T. Arnold, The Interpretation of Scripture, p. 293. I. 7, 9. Expositor (6th Series), vol. v. p. 292. I. 8. T. Binney, King’s Weigh-House Chapel Sermons, p. 240.
The Man Who Loses His Past
2Jn 1:8 The rebuilding of Jericho is the first step, historically, towards the destruction of Jerusalem. The taking of it had been the key to the conquest of Joshua The raising again of its ruined towers was the sign of national decay and approaching death. Like the pointer on the barometer, nothing in itself, it signified everything.
It is another Israel than followed Joshua. Omri and Ahab occupy the thrones of David and Solomon. Religion is decaying. Idolatry is advancing. The memory of Jericho is faint and far away. ‘In these days did Hiel, the Bethelite, build Jericho.’
But if faint in memory, the curse of Joshua has not lost power. As soon as the foundation is laid, it shows its power. The eldest son of the founder dies. We can fancy the neighbours recalling the old curse, and dissuading the rash man from his work. But all in vain. He perseveres. The gates are set up. Once more the prophecy is fulfilled. The youngest child dies amid the inauguration of the new city.
But the loss was not Hiel’s only. It was national. A victory had been lost. The old towers of Jericho once more lifted their heads, a witness to national decay. The record of faith had been destroyed. The defeated enemy had returned.
I. This is the thought I wish to dwell upon, ‘ the man who has lost his past’. ‘Look to yourselves,’ says the Apostle in our other text, ‘that ye lose not the things ye have wrought, but that every man receive a full reward’. Every man, like every nation, has great moments in his history; triumphs of faith, times when the veil which lies upon him is removed, and he sees with open face the glory of God. ‘These things,’ says John, ‘are yours’. They are things you have wrought. They have entered into your sinews and muscles, as the swinging blows on the anvil have entered into the blacksmith’s arm. But these victories may be lost. The iron muscles may become fatty and feeble. Conquered Jericho may be built again. Things you have wrought may be lost for ever.
It is sad for a man to be false to any experience, sad to have to say that any great moment in his past was a delusion and a mistake; but when that comes to be the case of his great religious experiences, of the deepest moments of his life, it is sadder than death.
Yet such people are not always conscious of their loss. It has come like the rebuilding of Jericho, slowly and gradually. No visible foe has done it. No: they have done it themselves. Silently, like the Temple of God, have the walls of worldliness risen around their souls. God has spoken, perhaps in family trial, as was the case with Hiel, perhaps in the still small voice of conscience; but the message has been disregarded. They have not been faithful to their past. They have ‘lost the things they had wrought’.
II. There is a curious contrast in the way men grow old. Have you ever noticed it? Here is a man who grows harder as the winter of life draws near. His life is one long process of disillusionising. He is always finding men out, so that now he believes in no one and as a result no one believes in him. He has a great contempt for women. He thinks men are naturally selfish. Life is a struggle for survival. There is no such thing as disinterested love. At the bottom of every action man is thinking of himself.
Why should growing old mean to some losing faith in one’s fellowmen, interest in life, joy and hope; finding the heart close in with bitterness till death comes as a welcome release? And why to another does old age mean a growing younger, a mellowing and a softening, a larger life, a brighter faith, a clearer hope? It is because the one has lost something the other has held. The one has lost that first faith in God which is the ground of all faith in man. The other has held to it, held firmly amidst sorrow, discouragement and temptation, and thus found it in the end what every one who holds it will find it, ‘a full reward’.
W. Mackintosh Mackay, Bible Types of Modern, Men, p. 17.
2Jn 1:10
Choose your companions with care, for there are people just as contagious as a disease. At first you cannot tell them even when you see them; he looks to be a man like everybody else, and, suddenly, without being aware of it yourself, you will start to imitate him in life. You look around and you find you have contracted his scabs.
Maxim Gorky.
2Jn 1:12
‘If it be the least pleasure,’ Pope wrote to Swift, ‘I will write once a week most gladly; but can you abstract the letters from the person who writes them, so far as not to feel more vexation in the thought of our separation than satisfaction in the nothings he can express.’
2Jn 1:12
I do indeed look back with much wonder and thankfulness to the intercourse with you which inaugurated this year for me. There is so much in the interchange of conviction, even if we receive nothing fresh.
F. D. Maurice, to Erskine of Linlathen.
To become a pleasure-yielding person is a social duty.
Spencer.
[Note. “This Epistle is addressed . This expression cannot mean the Church (Jerome), nor a particular Church (Cassiodorus), nor the elect Church which comes together on Sundays (Michaelis), nor the Church of Philadelphia (Whiston), nor the Church of Jerusalem (Whitby). An individual woman, who had children, and a sister and nieces, is clearly indicated. Whether her name is given, and if so, what it is, has been doubted. According to one interpretation she is ‘the Lady Electa,’ to another, ‘the elect Kyria,’ to a third, ‘the elect Lady.’
“The object of St. John in writing the Second Epistle was to warn the lady, to whom he wrote, against abetting the teaching known as that of Basilides and his followers, by perhaps an undue kindness displayed by her, towards the preachers of the false doctrine. After the introductory salutation, the Apostle at once urges on his correspondent the great principle of Love, which with him means right affection springing from right faith and issuing in right conduct. The immediate consequence of the possession of this Love is the abhorrence of heretical misbelief, because the latter, being incompatible with right faith, is destructive of the producing cause of Love, and therefore of Love itself. This is the secret of St. John’s strong denunciation of the ‘deceiver’ whom he designates as ‘anti-Christ.’ Love is, with him, the essence of Christianity; but love can spring only from right faith. Wrong belief therefore destroys Love and with it Christianity. Therefore says he, ‘If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed, for he that biddeth him God speed is partaker of his evil deeds’ ( 2Jn 1:10-11 ).” Smith’s Dictionary of the Bible.]
1. The elder [signifies no official position, but is used to indicate one who belongs to the first generation of Christian believers] unto the elect lady [an individual Christian woman, Kyria] and her children, whom I love in the truth [with true love]; and not I only, but also all they that have known the truth [“Truth” is used five times in this Epistle, six times in 3 John. The best way of loving in Truth is to love for Truth];
2. For the truth’s sake, which dwelleth in us, and shall be with us for ever [an instance of the oratic variata ],
3. Grace be with you, mercy, and peace [a reference possibly to St. Paul’s Apostolic salutation in two Epistles only (1Ti 1:2 ; 2Ti 1:2 )], from God the Father, and from the Lord Jesus Christ [omit the word God], the Son of the Father, in truth and love.
4. I rejoiced greatly that I found of thy children [some of the number of thy children] walking in truth, as we have received a commandment from the Father.
5. And now I beseech thee, lady [I beseech thee, Kyria! 2Jn 1:5 and 2Jn 1:6 carry with them irresistible evidence of coming from the heart and pen of St. John], not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.
6. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.
7. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. [The incarnation is here viewed as a present living principle.] This is a deceiver and an antichrist.
8. Look to yourselves [the emphatic to yourselves implies St. John’s absence very strongly. Cf. Php 2:12 ] that we lose not those things which we have wrought, but that we receive a full reward.
9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
10. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed [and good speed him not The liturgical practice of repeating “the Lord be with you” after the Creed, as “a symbol and bond of peace” has been traced to this verse]:
11. For he that biddeth him God speed [the Greek form of salutation (Jas 1:1 ; Act 15:23 .)] is partaker of his evil deeds.
12. Having many things to write unto you, I would not write with paper and ink: but I trust [hope] to come unto you, and speak face to face [ lit. “mouth to mouth,” Cf. Gal 4:19-20 ] that our joy may be full.
13. The children of thy elect sister greet thee. Amen.
Note. The annotations in this and in the following chapter are taken from The Speaker’s Commentary. (London: John Murray.) Strongly recommended as a guide in verbal criticism.
2 & 3 JOHN
XXX
INTRODUCTION AND EXPOSITION OF THE SECOND AND THIRD LETTERS OF JOHN
2 and 3 John
We take up now the second letter of John, and follow with the third letter of John. By way of introduction to both books. I have these few words to say:
First, what does the author of these two books say of himself? In both he calls himself “the elder” (Greek presbuteros ), which is a designation of office; and not presbutes , meaning an old man. All of the apostles were elders. Peter calls himself an elder. He says to the elders: “I, who am an elder, write.”
Second, to whom do some attribute these two letters? To a “John the Presbyter,” who is said to have lived in the second century at Ephesus.
Third, what the reply to this?
(1) There is no trustworthy evidence that there was any such man as John the Presbyter living in the second century at Ephesus; it is very doubtful.
(2) The historical evidence is in every way sufficient to show that John the apostle is the author of both of these letters. I will not cite this historical evidence, but I will include among those who refer to it, Irenaeus, who was a disciple of Polycarp, who was a disciple of John, and Clement of Alexandria, and Tertullian of Africa, and quite a number of others all testify that the apostle John wrote both these books.
(3) The internal evidence is equally conclusive. In these letters are these expressions: “Live in the truth,” “walk in the truth,” “love one another,” “and this is love, that ye walk in his commandments,” every word of 2Jn 1:7 ; 2Jn 1:9 , and others equally characteristic in the third letter are all Johannine, that is expressions of John. Certainly whoever wrote 1 John wrote both of these letters.
(4) It is characteristic of the apostle John to refer to himself indirectly. Even in his Gospel he says, “That disciple whom Jesus loved.” In his first letter he does not mention his own name. Here he says, “the elder,” and that is just like him. Only in the book of Revelation does he give his own name.
(5) There is a clear reference in 3Jn 1:10 to the power exercised by the apostles only the judgment power.
(6) It is quite natural that short letters addressed to individuals about local or personal matters should more slowly receive general recognition.
THE SECOND LETTER OF JOHN
To whom is this letter addressed? This answer consists of four parts:
1. The author confesses himself unable to appreciate the mystical sense imported by some into the very plain language of a letter not apocalyptic on its face, so as to render the Greek word ” kuria ” in verse I, as “lady,” and then claim that “lady” means a church. And then construe the Greek word tekna “children,” as members of the church. And yet again at the end of the letter to so construe the Greek word adelphes , “sister,” to make it mean “church,” is to him too farfetched for serious consideration. And yet all through the ages, and particularly among our Hard-shell brethren, is this theory held. They say, “The elder to the elect lady,” meaning some elect church called lady, but it all sounds silly to me.
2. The word Kuria , English “Cyria,” is a proper name like “Gaius,” “Timothy,” “Titus,” “Philemon,” and so this should be rendered, “The elder to the elect Cyria.” That is a woman’s name.
3. While kuria literally means “lady,” yet, etymologically, every Bible name means something: “Jacob” means “supplanter,” “Israel” means “One who prevails with God,” “Jesus” means “Saviour.” All the proper names of the Bible have literal meanings, yet we would be foolish to render these proper names by the etymological meaning of the word.
4. It is utterly foreign to New Testament usage to call a, woman “a lady.” The Bible does not call a woman “a lady.” We do not find this word kuria anywhere else in the New Testament, but we find “woman” in many places. And the Bible never calls a church a lady. Now, in the book of Revelation a woman (not a lady) symbolizes the church. That is an apocalyptic book, confessedly symbolic) but in the Bible the females are women not ladies. This good sister’s name was Cyria. ” Kuria ” and “Cyria” mean the same thing.
So this letter is addressed to a good woman, and her name is Cyria, and I am glad that one book of the Bible is addressed to a woman.
5. What is the occasion of this letter? The apostle seems to be stopping with the children of Cyria’s sister. The sister is supposed to be dead, and from her children he gets some information about Cyria, who was one of his converts, and hence he was well acquainted with her. She did not live at the same place, of course, but he gets some information from these children about Cyria, and the information is mixed. He says, “I have found that certain of thy children are walking in the truth.” Now that implies that certain others of them are not walking in the truth, so it is mixed information. Apparently from these Christian children he hears a good report of some of Cyria’s children, and this gives him great joy, and prompts him in love and courtesy to write a note to their aunt Cyria, sending greetings from the nephews and nieces. I have done that many a time. I have gone to a place and found people that were acquainted with some old friend of mine, and from them I learn the latest information about that old friend, and as a matter of courtesy, while in their house, I write a letter or note to that old friend, and extend the family greeting.
In this note he commends her fidelity and the righteous walk of some of her children. But this letter is not merely a formal courtesy. Cyria seems to be living where the Gnostic philosophy prevails. Its traveling advocates claim to be preachers of the gospel, and he solemnly warns her not to receive them into her house, nor to bid them God-speed, lest she become a partaker of their sins. Their method was not to propagate their heresy from the pulpit) but by private household visitation, and this danger was real and great to Cyria’s household. Hence his words in 2Jn 1:7-8 ) which are as follows: “For many deceivers are gone forth into the world, even they that confess not that Jesus Christ cometh in the flesh. This is the deceiver and the antichrist. Look to yourselves that ye lose not the things which we have wrought, but that ye receive a full reward.” The letter assumes that the present Christian attainment of herself and family is the result of his labors: “Lose not the things which we have wrought.” I taught you certain things and you accepted them. These deceivers come around, these antichrists, and deny what I so plainly taught, that Christ was come in the flesh.” This implies a personal acquaintance with Cyria on John’s part, and accounts for the familiarity, tenderness, and earnestness of his letter.
As I have said before, there is a possible implication that some of her children are already affected by this error certain of her children were not walking in the truth, for if he had meant all of her children he would not have put it that way. It implies that others of them did not walk in the truth, and that implies a situation that accounts for the earnestness and solemnity of the letter. The wolf has already been prowling around that family fold. It is very probable that these antichrists in the guise of Christian preachers have already been guests in Cyria’s house. He says, “Do not receive them into your house.” And already there are premonitions of a divided household, and the danger of a further lapse from what the apostle had taught.
2Jn 1:9 , when taken with 2Jn 1:5-6 , throws additional light on the situation. It declares that the very plea of these heretics is that they seem to have assured Cyria that she need not give up her love for her old teacher, nor break away from what the apostle had wrought, but only to go on somewhat beyond it follow new commandments, not denying the old, but confirming the new ones new interpretations, new light. They were “progressives.” Hence the earnest words: “I beseech thee, Cyria not according to any new commandments which these people give you, or any new interpretations about love, but according to the old commandments, I beseech thee let us love one another. The old commandments interpret and identify love as walking in God’s commands, and not in any new orders. That is love that you walk in his commandments. If you do follow the new, you do surrender what we apostles have taught, and you do lose your reward.”
And now comes the greatest text against the progressives in the whole Bible: “He who abides not in the teachings of Christ, but goes onward into something new, hath not God. Even to receive into your house these deceivers, and bid them God-speed, makes you a partaker of their sin.” I say that this 2Jn 1:9 is a golden text, a New Testament jewel against the progressives, who seek to reinterpret or go beyond the faith once for all delivered to the saints. I preached on it once for a solid hour. My heart was never more inflamed. I first quoted Jude’s words: “The faith once for all delivered to the saints,” and then took up newspaper notices from men esteemed great that these old notions are obsolete we need a new religion, we need to go on. Now, says the apostle: “Whosoever abideth not in the teachings of Christ, but goeth onward, he hath not God.” If there is any fire in us, we ought to be able to preach a sermon from that text. And here let me say that all of the short books of the New Testament are exquisite gems that justify their insertion in the canon. 2Jn 1:9 justifies putting this letter in the Bible. We do not get that thought anywhere else. The fact that this is written to a woman, a hospitable woman, who has unwittingly received into her house as guests men claiming to be preachers, but who undermine the faith of some of her children, and who tell her: “You need not give up what you believe, you can go on loving your apostle John, but we have a new interpretation of love, according to new commandments, and you can stand on what he taught and what he wrought, but do not stay there, take a step farther; there are new things to be received,” renders it all the more remarkable. Why, I imagine I ‘can hear them. They are the children of the devil. President Eliot, of Harvard, is nothing but an atheist and is worse than Tom Paine, for Tom Paine was at least a deist.
John says, “And now I beseech thee, lady, not as though I wrote to thee new commandments, but that which we had from the beginning, that we love one another.” It is love that we keep his commandments, and not walk after new commandments.
THE THIRD LETTER OF JOHN
It is evident from the comparison of the characteristic expressions common to this and the first letter, that one man wrote both, and it is equally evident that whoever wrote the first paragraph of the first letter wrote also the first paragraph of John’s Gospel.
It is further evident from 3Jn 1:10 of this letter that its author possessed the apostolic power to punish by extraordinary judgment resistance to inspired authority. We may accept it, therefore, without hesitation, that the apostle John wrote this letter.
Though written to an individual about local matters concerning a particular church, it is of permanent kingdom value, because of the light it throws on New Testament missionary operations, and because of its revelation of the subjection of a New Testament church to the evil domination of one ambitious and unscrupulous man a prototype of thousands since his day.
There cannot be a clearer teaching on the evil possible to a particular church, under bossism, and on the invalidity of church decisions which violate fundamental New Testament Jaw. This is at least one clear, authoritative, apostolic decision that such outrageous church action is entitled to no respect within the kingdom.
A church is under law to Jesus Christ, and never independent of his paramount authority. Mere church authority cannot set aside the authority of our Lord. It is true that what a church decides on matters of discipline binds or looses in heaven (Mat 18:17-18 ), but only when Christ is with them (Mat 18:19-20 ), and his will is followed under the guidance of the Holy Spirit. It was Christ’s law that his apostles be received as himself (Mat 10:40 ), but here is a man who rejects an apostle, maliciously slanders him and rebels against his authority. It was Christ’s law that missionaries should be sent to all the nations (Mat 28:18-19 ), but here is a man who rejects them coming in Christ’s “name,” and duly accredited by apostolic letter. Christ prescribed the steps of procedure in the disciplining of a brother by the church who sins, and who will not yield to either private labor or church authority (Mat 18:15-17 ). But this man counts obedience to Christ a sin, and utterly disregards our Lord’s own words as to methods of procedure in discipline, and forces the subservient church to reject his accredited messengers, and to arbitrarily exclude those whose only offense was obedience to the Lord. It was a glaring instance of devilish usurpation of power, of unmistakable high treason and rebellion. A thousand times in ecclesiastical history has this great lesson, nowhere else so clearly taught as here, been needed to show that merely getting a majority of a particular church to vote a certain way is not per se a righteous verdict in God’s sight. This one great lesson alone forever justifies the incorporation of this short letter into the accepted canon of the Holy Scriptures.
But let us analyze the great little book, presenting an order of thought both logical and chronological:
ANALYSIS
1. In 3Jn 1:5-8 we find the New Testament law of foreign missions:
(1) For the sake of the name they go forth.
(2) They take nothing of the Gentiles, who are as yet unsaved, and so not appreciating labors in their own behalf, may not be counted on to pay the expenses of their own evangelization.
(3) Those already evangelized, whether individuals or churches, should welcome, entertain, and set forward these men worthily of God on their way to their field, and sustain them there until the heathen field becomes itself not only selfsustaining, but a new center of support to the fields beyond. This was Paul’s method of taking wages of other churches to preach the gospel in heathen Corinth (2Co 11:8 ), and as he says, “Having hope that, as your faith groweth, we shall be magnified in you according to our rule unto further abundance, so as to preach the gospel to the parts even beyond you” (2Co 10:15-16 ).
(4) In this co-operation, in aid to the missionary, the helper shared the honor of the missionary’s labor, becoming a fellow helper to the truth.
(5) It needs to be particularly noted that it was not the plan for each church to send out its own missionaries, limiting its obligations to only its own missionaries. If this had been the plan, the particular church to which Gaius and Diotrephes belonged was within its rights in refusing to receive and help these missionaries sent out by the Ephesian church.
The churches of Macedonia that helped Paul preach at Corinth did not send him out, but the far-off church at Antioch in Syria. All the churches are equally related to the kingdom, and are bound, as opportunity offers, to co-operate in kingdom activities, without regard to the fact that only some one particular church ordains a man and sends him out.
This is exceedingly important law of New Testament missions. The whole New Testament condemns the idea that obligation on a particular church to help missions is limited to the missionaries sent out by itself. Thus in five distinct particulars this short letter gives us the law of New Testament missions.
2. In accordance with this law, certain missionaries are sent out from Ephesus to go to the Gentiles. To accredit them and provide help on the way to their field the apostle John writes a letter to a church situated on the way to their field.
3. Unfortunately this church is (1) under the domination of an ambitious, unscrupulous, anti-missionary, one Diotrephea, Whether he was a preacher, or long-horned deacon, or merely an unofficial boss is immaterial. There have been thousands like him, eager for pre-eminence in the church, insisting on having his own arbitrary way, following “a rule or ruin policy.” Cursed is the church that is ridden by such “an old man of the sea.” (2) This man forced the church to reject the apostolic letter, “prating against the apostle with wicked words.” (3) He forced the church to refuse to receive the missionaries apostolically accredited. (4) This did not content him; he forbade any individual member of the church to receive them. (5) Gaius did receive them in spite of this unlawful interdict. (6) The missionaries came before the church and bore grateful testimony to the loving hospitality of Gaius. (7) Whereupon Diotrephes forced the church to exclude Gaius and his sympathizers. (8) Brethren who knew all the facts reported the case to John, bearing witness to the fidelity of Gaius.
4. Whereupon John writes this letter to Gaius, thoroughly endorsing his course and condemning the course of Diotrephes, and sends it by Demetrius, whom he highly commends: “Demetrius hath the witness of all men arid of the truth itself; yea we also bear witness; and thou knowest our witness is true.” Demetrius doubtless goes to the scene of the strife as an apostolic delegate, with full powers to dispose of the case, just as Paul sent Titus to Crete to set in order irregularities there (Tit 1:5 ), and as he exhorted Timothy to tarry at Ephesus (1Ti 3:14 ) to regulate affairs there. In this letter, as Paul did to the Corinthians, he threatens to come with apostolic judgment in case Diotrephes refuses to yield to the authority of his accredited delegate. It would gratify our natural curiosity to know positively the issue of the case in the hands of Demetrius, as we do know the issue at Corinth in the hands of Titus. Judging from other New Testament cases we may infer a favorable issue here, that Diotrephes was divested of power to do further harm, that Gaius and his friends were restored to the church fellowship, that the missionaries were worthily helped on their way. We may even charitably hope that Diotrephes, like the incestuous man at Corinth and the rebels there against apostolic authority, repented of his sins; yet seldom does a man repent who goes to the lengths this man did. He was perilously near to the sin against the Holy Spirit, which is an eternal sin, and hath never forgiveness, neither in this world nor in the world to come.
5. Apart from the valuable law of missions and the history of this remarkable case, which is a priceless legacy to the churches, there are yet to be considered three valuable lessons:
(1) This letter answers clearly a great question, to wit: Just how rich does the New Testament allow a Christian to become? Or, what is the New Testament’s limit to the amount of wealth a Christian may lawfully acquire?
In my early pastorate at Waco I put this very question to my Sunday school, to be answered the following week. There chanced to be present a millionaire from Newark, New Jersey, who had made his money in Texas, Morgan L. Smith. He approached me when the school was dismissed saying that the question interested him personally, and as he would leave before the following Sunday, would take it as a favor if I would give him the answer in advance. I read to him this passage from 3Jn 1:2 : “Beloved, I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth,” which I thus interpreted: John would not pray for unlawful things. He did pray that Gaius might prosper financially just as far as was consistent with his prosperity of soul. Therefore, it was lawful to acquire a million, ten millions, any number of millions, if the acquisition did no harm to the soul. But in many cases wealth as gained or as used starved and sickened the soul. To them any amount was unlawful that worked such result. It was good for such men that God kept them poor; if he allowed to them an increase of wealth at the expense of the soul, it was in anger and as a judgment. Prosperity makes fools of many. The same law applied to health. Some could be well all the time and the soul the better for it. Others, like Jeshurun, kicked when they waxed fat. Many may echo the Bible statement: “Before I was afflicted I went astray.” An old mother said: “You have to break the legs of some children to raise them.”
(2) The second lesson is one of solemn warning to church bosses. A church is the temple of God: “Him that destroyeth the temple of God, will God destroy,” quotes Paul to the Corinthians. Along the shores of history lie the wrecks of many once useful churches: along the same shores are the wrecks of their destroyers.
(3) There remains the lesson arising from the emphatic use of the word “name” in 3Jn 1:7 : “For the sake of the name they went forth.” Already that word stood for all that Christ was and taught and did. It went into ecclesiastical history just as John here starts it. In the dark ages it was the Christian’s password in dangerous places, acting as an introduction and a protection, like the Masonic grip and password. When the hounds of persecution pursued the martyr, and when heathen or papal interdict closed against him the door of sympathy, shelter, and help, he would knock at doors and say, “In the Name.” The brother Christian within, though a stranger, and it may be of another nation, would recognize the password, and give shelter and help at the risk of his own life. In this way also they safely distributed their literature.
“For the sake of the Name” should be our watchword and motive.
QUESTIONS
1. What does the author of these letters say of himself?
2. To whom have some attributed their authorship and your reply thereto.
3. Who the author according to historical evidence?
4. How does the internal confirm the historical?
2 JOHN
5. Why not render Kuria , “lady,” and then construe lady to mean a church, and “sisters” a church and “children” church members? Give the argument of the author.
6. To whom then addressed?
7. State the occasion of the letter.
8. What words of the letter indicate John’s previous knowledge of Cyria?
9. What words may imply that some of her children were not walking in the truth?
10. What, from the implications of the letter, was the plea of these heretics?
11. How does the letter reply?
12. What the golden text of the letter?
3 JOHN
13. Why this letter a valuable part of the inspired canon of Scripture?
14. Quote and apply the New Testament law as violated by Diotrephes.
ANALYSIS
15. What the New Testament law of foreign missions in 3Jn 1:5-8 ?
16. Prove the violation of New Testament law and precedent when a church limits its foreign mission obligation to missionaries sent out by itself.
17. What Texas plan recommends this error?
18. State the history of this case conforming to that law.
19. Give, in eight particulars, the reception of these missionaries by the church of which Gaius and Diotrephes were members.
20. How does John answer the appeal of the case to him?
21. Show from similar cases under Paul that Demetrius was sent as apostolic delegate, with the threat of the apostle’s own coming in judgment, if the delegate be not heard.
22. What great question does this letter answer and how? Illustrate.
23. What the second lesson?
24. What the third?
25. What two great texts in this letter?
1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;
Ver. 1. The elder to the elect lady ] Salmeron the Jesuit saith (but very absurdly) that Seneca’s letters to St Paul, and St Paul’s to Seneca (as they are called), are for matter not much unlike this of St John to the Elect Lady, and to Gaius, and that of St Paul to Philemon. Iudicium sit penes lectorem. Methinks they are not more like than harp and harrow. See the note on Philemon, Phm
19. That censure passed on him by Erasmus is very right; Si legas, &c.: If thou read Seneca as a pagan, he wrote Christianly; but if as a Christian, he wrote paganishly.
1 3 .] ADDRESS AND GREETING. The elder (the Apostle, known by this name: see prolegg., “On the writer of the Epistle”) to the (not, an : see prolegg. “whom the Epistle was written”) elect lady (see prolegg. ibid.), and to her children whom ( , masc., probably embraces the whole, mother and children of both sexes: see 3Jn 1:1 . 2Jn 1:4 is no reason why we should regard the masc. relative as applying to sons only: when proceeding to single out some for praise, as there, he naturally speaks in the masculine) I love in truth (not merely, in reality, as c., , : but in truth, such truth being the result, as stated below, of the truth of the Gospel abiding in him: “amor non modo verus amor, sed veritate evangelica nititur.” Bengel. See 1Jn 3:18 , and note on 1Jn 3:19 ), and not I alone, but also all who know the truth (there is no need to limit this to all dwelling in or near the abode of the Writer, as Grot., Carpzov., De Wette, al., or all who were personally acquainted with those addressed, as Lcke: it is a general expression: the communion of love is as wide as the communion of faith), on account of the truth (objective: God’s truth revealed in His Son, see 1Jn 2:4 ), which abideth in us, and shall be with us (the Apostle continues the construction as if he had previously written ) for ever (cf. Joh 14:16-17 . These words are a reminiscence of our Lord’s words there, , . The future is not the expression of a wish, as some, e. g. Lcke, have supposed; but of confidence, as that also which follows, which takes its tinge and form from this): there shall be with us (by the the Apostle includes himself in the greeting, as he had before done in the introductory clauses. , again, not a wish: see above: we must of necessity connect this second with the first. But the very fact of a greeting being conveyed, must somewhat modify the absolute future sense, and introduce something of the votive character. It is as Bengel, “votum cum affirmatione” a wish expressed by a confident assertion of its fulfilment) grace, mercy, peace (see reff. Trench says well, N. T. Synonyms, pp. 164, 5, edn. 1865, “ has reference to the sins of men, to their misery . God’s , His free grace and gift, is extended to men as they are guilty: His is extended to them as they are miserable.” And thus always comes first, because guilt must be done away, before misery can be assuaged: see further in Trench, and in Dsterdieck, h.l. is the whole sum and substance of the possession and enjoyment of God’s grace and mercy; cf. Luk 2:14 ; Rom 5:1 ( Rom 10:15 ); Joh 14:27 ; Joh 16:33 ) from God the Father and from Jesus Christ the Son of the Father (from the Father as their original fountain, who of His great love hath decreed and secured them for us: from Jesus Christ the Son of the Father, this solemn title being used for the more complete setting forth of the union of Jesus with the Father in the essence of the Godhead), in truth and love (not to be understood of the Holy Spirit, the third Person in the blessed Trinity, as Lyra, nor to be joined with . , “filio verissimo et dilectissimo,” as Barthol.-Petrus (continuator of Estius) and Whitby, nor to be filled up by “ut perseveretis,” as Corn.-a-lap., nor to be taken as adding two more to , making = cum , as Tirinus and Schlichting; nor as Grot., al. is it “per cognitionem veri et dilectionem mutuam: nam per hc Dei beneficia provocamus, conservamus, augemus:” but the real sense is an approximation to this last; truth and love are the conditional element in which the grace, mercy, and peace are to be received and enjoyed. So Bengel, Lcke, De Wette, Huther, Dsterdieck).
2Jn 1:1-3 . The Address. “The Elder to elect Kyria and her children, whom I love in Truth, and not I alone but also all that have got to know the Truth, because of the Truth that abideth in us; and with us it shall be for ever. Yea, there shall be with us grace, mercy, peace from God the Father and from Jesus Christ the Son of the Father in Truth and love.”
2Jn 1:1 . , see Introd. pp. 159 ff. , see Introd. pp. 162 f. , constructio , because were or included sons, not “weil an Gemeindeglieder gedacht ist” (Holtzmann). : according to the Greek idiom, when a man speaks of himself in the third person, he passes immediately to the first. Cf. Plat. Euthyphr . 5 A: , . Soph. Aj. , 864 65. The construction is found in loose English; cf. Thackeray, Barry Lyndon , chap. xviii. “I was a man who never deserved that so much prosperity should fall to my share”. (see note on 1Jn 1:8 ) defines the Elder’s love for Kyria as fellowship in Christian knowledge and faith, in view perhaps of heathen accusations of licentiousness. His affection for her and her family was not merely personal; it was inspired by her devotion to the common cause and was shared by all the Christians in his extensive . Cf. 2Co 8:18 : . , “the Truth just mentioned”.
2 John Chapter 1
2 JOHN 1-13.
“The elder to in elect lady* and her children, whom I love in truth, and not I only but also all who have known the truth, for the truth’s sake, which abideth in us, and it shall be with us for ever. Grace shall be with you, mercy, peace, from God [the] Father and from Jesus Christ the Son of the Father, in truth and love.
“I rejoiced exceedingly that I have found of thy children walking in truth even as we received commandment from the Father. And now I beseech thee, lady, not as writing to thee a new commandment but that which we had from [the] beginning that we should love one another. And this is love that we should walk according to his commandments. This is the commandment even as ye heard from [the] beginning that ye should walk in it. Because many misleaders went forth into the world, they that confess not Jesus Christ coming in flesh. This is the misleader and the antichrist. Look to yourselves, that we may not lose what we wrought but receive full reward. Every one that goeth onward and abideth not in the doctrine of the Christ hath not God. He that abideth in the doctrine, he hath both the Father and the Son. If any one cometh to you and bringeth not this doctrine, receive him not at home and greet him not; for he that greeteth him partaketh in his wicked works.
“Having many things to write to you, I would not with paper and ink; but I hope to come unto you and to speak mouth unto mouth that our joy may be made full. The children of thine elect sister greet thee.”
* There have existed from post-apostolic times till our day all sorts of differing views as to this address: Some for Eclecta as a proper name; others for Kyria; a third class for “the church” in more senses than one adumbrated thereby, to say nothing of the Virgin Mary. It appears to me that it was a living sister in Christ to whom the Holy Spirit would have the apostle write without giving her name; and that her “elect sister” in the last ver. (13) strongly confirms this, as it explodes the notion of “the church,” which pleased Jerome (Ep. 123 ad Ageruchiam), the Schol. i., in Matthaei and Cassiodorus; and among moderns, Calovius, Hammond, Michaelis, etc. I am disposed even to think that the more literal rendering was really intended “to an elect lady,” etc., though I shrank from acting on what seems not to have occurred to any one else.
It ought to strike any careful reader of Scripture as remarkable, that we have an apostolic epistle avowedly addressed to a lady and her children. Considering the reserve of the apostles and the unusual character of such an address, surely we ought to inquire why the Holy Spirit here departs from His ordinary way, and the more so as the first Epistle of John is so expressly general and large; for it is addressed, if to any, to the whole family of God. It has no local association, nothing personal in the usual sense of what is individual, that is to say, belonging to specified persons. 1 John is so open as to take in every member of God’s family wherever they may be, more so than any other save perhaps the Epistle of Jude. Yet the same John, and it would seem at a subsequent time, was led by the Holy Spirit to address one individual, and this not a man but a woman and her children too. Later still he writes to a man in his Third Epistle, and we may readily see the propriety both of this and of the topic there handled for his good and ours. His name is given, but in the Second Epistle before us the lady is addressed as such without indicating her name, wherein we may perceive a delicate suitableness. Although no doubt the lady’s need was met, nevertheless she was spared needless pain and publicity, whilst an Epistle inspired and of the utmost value was meant for saints then and at all times.
At any rate these are facts, and we are entitled to form a judgment which none need accept who are not convinced that the explanation fairly approves itself to their intelligence. We have a brief letter, but one of the most solemn Epistles in the New Testament, more fundamental than the very interesting and instructive one addressed to Gaius afterwards. Yet this was written to a lady and included her children. Reasons therefore of permanent and urgent importance must have outweighed ordinary considerations for the Holy Spirit through the apostle to send such a peculiarly serious Epistle to the elect lady and her children; and so we cannot but discern from its contents. For they entirely corroborate this fact, that the Holy Spirit went out of His ordinary path, and here for reasons of commanding moment addresses a lady and her children, making them immediately and in the highest degree responsible to act on the truth conveyed in this letter.
A true Christ or a false one was in question. In all the Bible what is more important than that, especially since the manifestation of the Christ? Before He appeared it was the enemy’s aim to occupy the minds of believers with present and subordinate objects. But now the true Christ was presented according to promise, now the Son of God was attested with irrefragable testimony and in personal grace and truth, and has given understanding that we should know Him that is true, Himself too declared to be “the true God and life eternal.” It was a bold step of Satan who knew this well, to engage professing Christians to falsify the truth about Christ, to make an idol against Christ, as of old he made idols against Jehovah, when He dealt with Israel after the flesh under law. For one so subtle it became, now that the Son of God had come in grace and truth, a congenial enterprise to decry the truth as but elementary, and to present a wholly false Christ, so as to pollute the source of all blessing, and destroy souls misled to the wrong Christ instead of the One not only true but the truth.
This is exactly what Satan was there and then attempting by the many antichrists, and it is what accounts for the extraordinary appeal of the Holy Spirit in this Epistle. “The elder,” says the apostle. Thus does he descend from the first place in the church of God, which he was fully entitled to fill, but love instinctively takes the more excellent way, and here the Holy Spirit inspired it for the special need. So the apostle Paul did now and then; and so did our apostle in all his Epistles. It is thus we have God teaching us even by the smallest change in scripture, by everything said and by everything not said, something more perfectly than in any other way. Hence we may not doubt that there was a particular wise and worthy reason why the apostle John should introduce himself under the name of “elder,” rather than apostle, both to the elect lady and to the beloved Gaius.
Yet observe another point. He does not say to the well-beloved lady. Some Christians are fond of warm expressions to individuals without any sufficient occasion for them. It is not a good habit, particularly where a lady is in the case. There is no indiscretion in so writing to a brother. When one thinks of what men and women are, one apprehends the wisdom of God that “the elder,” old as he was, avoids these terms to the lady, and sets a good example to others in this respect. Had he ever so holily done otherwise, many would have imitated him. But, as it stands, all was wisely ordered; and it is well for us to profit by what we read here.
“The elder to an elect lady.” He is careful to write with respect but without adulation. There is no commending of himself, no self-seeking. He might be considered cold rather than erring on the score of strong expressions. “The elder to an elect lady.” Her position was not slighted, but what both valued was the title of divine grace, not what she owed to providence. She was elect of God, one chosen in Christ by and for God Himself. What consideration is nearer to the heart purified by faith? The apostle was led to use the term which owned the sovereign action of God. God hid chosen her out of all her natural associations, and the apostle delights to recognise that she was brought even on earth into new and divine ones. How blessed to know that so it is still for every true Christian! But even in these introductory words we may notice how true each Epistle is to God’s object in it. The aim here is to guard the elect lady and her children from the seductive snares of an antichrist. The aim in the Epistle to Gaius is to encourage him in the face of obstacles to persevere in the path of grace as he had begun. “Elect” brought God before the lady, as “The beloved” cheered Gaius not to mind the frowns of Diotrephes. People often grow weary in well-doing when they find themselves deceived by those whom they might have lovingly served, and ruffled a little by the criticism of such as habitually oppose without any serious effort to help in difficulties. These enigmas Christ enables us to solve.
“The elder to an elect lady and her children.” Who can doubt in ordinary circumstances that, when the apostle John saw these children, he accosted them affectionately, and that they knew his tenderness of feeling for them. But he was writing on a very solemn subject, in presence of which a lady and her children of themselves dwindle into insignificance, were it not for the Lord’s name, and the title grace had given. Here the apostle puts before them in the most forcible manner their obligation to care and jealousy for the glory of Christ. It admitted of no compromise. Satan’s undermining of the truth of Christ was a fact going on then. They were in danger; the apostle knew it, and writes to put them on their guard. Everything usual became subordinate to God’s honour in the case. It is now a question of a real Christ, and John has before him their danger of unwittingly slighting Christ’s glory. Therefore his words are comparatively few, plain and decided. He soon reaches the point, and he speaks in a manner that ought never to be misunderstood by any Christian. He does, however, assure them of his love in truth; for this failed wherever Christ was lost. “Whom I love in truth.” Oh how weighty and searching! It was not because of personal qualities that he loved. He may have seen ever so much sweetness in them; but of this he says nothing, only of “love in truth.” This goes beyond loving “in the truth”; he loved “in truth.” No doubt they had the truth. While of course there never can be truth without the truth, in truth means truly.
The apostle felt it of importance, in the midst of hollowness through waning of the truth, to assure them of divine reality in his love. They were souls whom God had brought to Himself through the truth; “And not I only but also all who have known the truth.” What a wonderful thing it is to count on the love that is of God in such a world of vain show as this! John can warrant every Christian’s love without any modification. As having Christ their life, he can assuredly count that every Christian loved this elect lady and her children, as he himself did. His apostolic authority in no way hindered his loving these children with their mother – They were God’s children, and not merely hers, whom he says “I love in truth;” and he could say further that not he only loved them but also all those who have known the truth. Are not these the links to rivet and value, dear brethren? The apostle then could count upon all those that knew the truth loving the lady and her children in truth. It could not be without life in Christ, and the Spirit given to us after redemption to carry it out in the face of all obstacles. Seen in the fullest perfection in Christ, it is reproduced in the Christian.
“For the truth’s sake, which abideth in us, and it shall be with us for ever.” This is a very striking way of speaking of the truth. The apostle here personifies the truth as Paul did the gospel in Phi 1 . The apostle was a minister of the church as well as of the gospel, and although he wrote of the church as none ever did, nevertheless he preached the gospel too as no other ever preached. He delighted in the glad tidings of God’s grace and of Christ’s glory. He never set either against the truth of the church. On the contrary, he ministered both in the depth of grace and in the height of glory. He felt as the apostle John here expresses it “for the truth’s sake which abideth in us, and it shall be with us for ever.” Neither would have said this for any Christian institution however significant. An institution has its place which none can despise or overlook but to their real loss; but what is it compared to “the truth”? The institution is only for a little, and might terminate for ever in a moment. But the truth! Why, it abideth in us, and it shall be with us for ever. It is meant to have growing power over the heart all the time we are here below; and we shall only have it perfectly to enjoy in heaven and through eternity.
Then follows his suited salutation, “Grace be with you, mercy, peace:” “Grace,” the fountain of divine love toward sinners; “peace,” the fruit of Christ’s work for believers, both generally wished to the saints; “mercy” meeting individual need in weakness and trial. So here it is for the elect lady and her children. We can see its suitableness here, for the very writing to her and them implies it. Whenever we think of ourselves individually, the need of mercy from God is felt. When we speak about the church and her privileges and the height of glory to which she is destined in and with Christ, the need is swallowed up in the glory of God’s grace. But the individual has wants still calling for “mercy” in evident ways.
Grace and peace are for the church as a whole while here below. “Grace shall be with you, mercy, peace from God the Father and from the Lord Jesus Christ the Son of the Father,” must have been all the more cheering to the lady and her children, as it took the form of an assurance rather than a wish or prayer. “The Son of the Father” is also said here only. Why? The denial of His glory by the enemy was answered by an unusual assertion of it. The Spirit of God waves the bright banner in Satan’s face for the strengthening of this Christian family summoned to stand loyally. “The Son of the Father!” What a glorious title! Christians are often called sons and children: none but our Lord is called “the Son of the Father.” All is assured to them in truth and love. He alone secures. Without Him we never could have been brought out of darkness into the light of God. To Him we are indebted for the knowledge of the Father and of Himself. He was the fulness of truth and love, and has by His grace and work made us to know, possess and enjoy it all in our souls.
“I rejoice greatly,” he continues, “that I have found of thy children.” He does not say thy children, and why? Because there may have been one or more of them who not yet had confessed the Saviour and Lord. Possibly one or more might have slipped under the evil influence of the misleaders. He, for some sufficient reason, only goes so far as to say “of thy children walking in truth.” This is the grand point, because of a necessary limitation even then, not merely knowing the truth but “walking in truth,” or as the same apostle says in the Gospel, “he that doeth the truth” (Joh 3:21 ). But he proceeds, “According (or, even) as we received a commandment from the Father.” As some Christians are apt to think that a commandment must necessarily be legal, it is well they should be disabused of the mistake. No one speaks more of commandments than our Lord, and this too in the Gospel of John, who repeats the same word frequently in these Epistles, wherein the law is completely left behind and never alluded to. There the Son of God shines as nowhere else; yet the Son of God loved to speak of commandments both for Himself and for us on principles wholly distinct from the law, as in Joh 10:18 , Joh 12:49 , Joh 13:34 , Joh 14:15 , Joh 14:21 , Joh 14:31 , Joh 15:10 .
And why so? Because He had taken the place of man, that is, of entire dependence and even obedience. Albeit the Son of the Father, He emptied Himself, taking a bondman’s form as He took His place in the likeness of men; and being found in figure as a man He humbled Himself, “becoming obedient unto death, even death of the cross.” It was not that He gave up or could give up Deity, but He renounced the glory proper to His personal dignity in order to vindicate God and bless man; and in order to accomplish this work, He as the perfect servant, He a dependent man, received everything from God His Father. Consequently, as is said of Him in Psa 40 “Mine ears hast Thou opened” (or, dug) in becoming incarnate. More than this, His ear was open daily, morning by morning, as in Isa 50 , He listened to what His Father had to say. Finally, as the true Hebrew servant, Exo 21 , instead of going out free, He abides servant for ever, of which the ear bored before the judges was the sign, to the Lord the still deeper sign of death. Such was He alone. But we, once lost sinners, by faith have received the life of Christ, as well as the anointing of the Holy Spirit; we love His commandments, as He loved His Father’s; and we are thus meant to show forth His excellencies. For what else are we left here? The Lord Jesus always hung upon the commandment of His Father. In Him the love and the obedience were absolutely perfect; and we follow Him, but Oh how unequal are our steps!
The Lord Jesus learnt obedience by the things that He suffered. We learn to obey, judging our reluctance; and the Holy Spirit makes it liberty through the grace of Christ. He learnt obedience because, as God, it was quite a new thing to Him. We have to learn it because we are naturally disobedient, which is quite another thing. By grace we love the word, and honour the God that loves us with all our hearts. Now we thankfully receive a commandment of the Father. Is there anything good that is not based upon divine authority? And the blotting out of divine authority would be an unutterable loss. No doubt there is more than authority, there is divine love; but while love was ever in God and manifested to us when godless and evil, we when converted always begin with divine authority and submissiveness of heart, horrified at our old rebellious spirit. In conversion a man truly submits to God for the first time in his life; and this, as God wills, in bowing to the Lord Jesus.
“And now I beseech thee, lady, not as writing to thee a new commandment, but that which we had from the beginning, that we should love one another” (ver. 5). On this, one may say the less because we have had it so much before us already. Still it is always good to remind ourselves, not only of its being a great characteristic of the new nature and of divine teaching, but of its inseparableness from obedience, an equal characteristic of being begotten of God, as we have it laid down in ver. 6: “And this is love that we should walk according to His commandments.” It is only the wicked self-will of fallen man that he seeks to sever. Not only are both God’s commandments, or Christ’s as is true also, but they are identified in these striking words so far that they are inseparable from the life we have in Christ. And again in the rest of the verse all are bound together in what Christ enjoined on His disciples. “This is the commandment even as ye heard from [the] beginning that ye should walk in it.” These words “heard from the beginning” are carefully annexed; and the reason is to remind all then, as now that the injunction was from the time that Christ was manifested here.
Adam was the beginning of the human race on earth. But Christ is the beginning for the Christian: with Christ came grace and truth, and the spring of Christian obedience and mutual love. Before Christ came and was manifested here below, how could anyone know the truth about Him? The faithful surely looked for His coming for blessing to man and the earth; but how little was definite to their faith? All distinctness was reserved for the future. Worldly minds thought of Him for their own earthly and human aspirations; but those born of God had more or less the prospect of faith only in the revelation of God. Still before Christ came even the saints could not but be more or less vague in their anticipations. But when the Son of God came manifested in flesh as foretold, grace and truth came in Him; and the light judged everything inconsistent with God’s nature, and the truth manifested every one and thing as it really is. “This is the commandment, even as ye heard from [the] beginning, that ye should walk in it.”
But the worst evils pressed now on all sides. Satan, not content with corrupting, was now denying the truth by those who once professed it. Hence the urgent call to assert it plainly and act faithfully more than ever. “Because many misleaders went forth” (not exactly “entered,” as in the Rec. Text and the A.V.) “into the world.” They had once been in the church, and they went forth to pursue their unhallowed work of defying God’s word and denying the Son. “Entered the world” in no way expresses the fact, nor has it any just sense. They left the Christian confessors when duped by Satan to deny the truth of Christ. They bear the awful character of misleaders “that confess not Jesus Christ coming in flesh.” “This is the misleader and the antichrist.” In the Epistle of Jude the deadly evil was from such being within, though they set themselves up apart there; but the Epistles of John contemplate a later day, “a last hour,” when they went out to resist as open antagonists. One that enters the church of God, and takes his part for a while in it as a Christian, goes out a great deal worse than when he, however bad, came in. He now hates the truth, and those who cleave to it. It becomes his active business to mislead the saints, defame the truth, and deny Christ.
Here, we learn, went out into the world “those that confess not Jesus Christ coming in flesh.” Christ’s coming is now expressed in the abstract present, rather than as the perfect of 1Jn 4:2 (the present result of a past action). This makes no difference practically for the truth, which in both cases is the confession of His person thus qualified. Accordingly, as there so here, to leave out the words “that is” gives the force better than in the Authorised and the Revised Versions. The truth of His person these misleaders did not believe. They do not confess Him. Not that they denied necessarily the historical fact of His birth, but they did not confess Christ’s person coming or come in flesh. For the deep and wondrous truth is that He who was the Son of God from all eternity should so come. Such is the confession of all who have life and are anointed by the Spirit of God. He might have come as an angel or in any other way possible, but for God’s will and glory He was pleased to come in flesh. This the misleaders opposed. It is the confession of Him whose divine and human natures united in one person. It is not all that Christianity means, but it is its basis without which redemption is impossible. For one not to confess Jesus thus come is to be the misleader and the antichrist.
“Look to yourselves that we may not lose what we wrought, but may receive full reward,” or wages (ver. 8). It is not only an earnest caution but an appeal to love thoroughly in our apostle’s manner as in 1Jn 2:28 . Not seeing this, old copyists and modern editors and translators lost its point, and reduced it to a common-place. The Authorised Version, after the commonly received text, has excellent support, and yields an eminently touching reference. “Look to yourselves that we,” not ye, “may not lose,” etc. It is an affecting draught on their love. So 1Jn 2:28 appealed to all God’s family, as here the apostle to an elect lady and her children.
“Whosoever transgresseth” does not express the sense the law has nothing to do with it, therefore the word “transgress” is a bad one. It should be, “Everyone that goes onward,” or “beyond” the truth of Christ. It is a further blow at those enamoured of progress, as if revealed truth could be like a human science susceptible of development. On the contrary, he who is not content with the truth which God has given in Christ, who. therefore goes beyond that truth, really abandons and loses the truth for phantoms of man’s mind. “Everyone that goeth forward and abideth not in the doctrine of the Christ, hath not God. He that abideth in the doctrine, he hath both the Father and the Son.” Whatever may be the pretensions to higher light or truth, whatever may be his confidence in these new-fangled notions, he who goes forward out of the inspired word into ideas of his own head or imaginations of others “hath not God.” He is out of all present relationship with God even of the most distant sort. Whereas “he that abideth in the doctrine [of the Christ] he hath both the Father and the Son” – the highest, deepest, and most intimate revelation of the Godhead.
“If any one cometh to you and bringeth not this doctrine, receive him not at home and greet him not; for he that greeteth him partaketh in his evil works.” Now here is one of the most distressing duties that ever was or can be laid on a Christian; and it is laid on the lady and her children peremptorily. Take this illustration. Many years ago a dear friend of mine fell into trouble through being in a Christian assembly which evaded judging similar error. This sister came to live where the assembly did judge the evil thoroughly; but she was slow to allow her responsibility as to it, pleading that she was only a woman, and what could she say or do? Such excuses may sound fair and fine; women might thus act laudably in matters wherein they are not so reserved as they might be. Who expected or hoped to see the evil to be duly judged on that ground? I reminded this “elect lady” of 2 John. This silenced her, for she was intelligent and experienced as well as God-fearing. The issue was that she stood convinced of having shirked her bounden duty.
Where the doctrine of Christ is at stake, one must not hesitate: compromise is treason to the Lord; and if we are not true to Christ, we shall never be true to anything that God has revealed to us. The honour of God is centred in Him through whom grace and truth came to us. Therefore if one come, not bringing this doctrine, even had he been once the dearest Christian friend on earth, she and her children were under the most solemn obligation to ignore him for Christ’s sake. Here lies the present call of God. If he does not bring the doctrine of Christ, close the door, have nothing to do with an antichrist. To those who do not value Christ’s name and word it must seem outrageous, especially in these liberal days, where man is all and Christ is little or nothing; and even professing Christians are so ready to say nothing about it. “What a pity to disturb unity by these questions! Is it not their chief duty to hold together and avoid scattering which is the shocking evil? Besides, he is such a nice and dear brother, who may see fit to give up his little notion if you do not fan it into a flame.” These are the neutrals, more dangerous than even the beguiled misleaders.
No, my brethren, we owe all through grace to the Son of God and the Father who sent and gave Him. If there be anything to which we are called as Christians to be resolute and unbending at all cost, it is where the glory and the truth of Christ is undermined and overthrown.
The closing verses (12 and 13) are a fine testimony to the holy but hearty love which bound the early saints together, as we see here between the aged apostle and this Christian household. “Having many things to write to you, I would not with paper and ink; for I hope to come unto you, and to speak mouth to mouth that our joy may be made full. The children of thine elect sister greet thee.”
We can gather, alike from his hope of his coming and from his greeting, how fully the apostle counted that those addressed would lay to heart and carry out without fall his exclusion of one false to Christ and going about to ensnare others into his wicked works. There was no threat of consequences beyond the warning that compromise in such a case is to have fellowship with the evil-doer. Nor is there any effort to effect compliance with the injunction by appeals to his own place, or to their intimate friendship hitherto. It all depends on what grace has made us feel to be due to Christ. For even the youngest may be unwavering, when others who for the time ought to feel far more deeply have tampered with little evils, and thus grown insensible to the infinite worth of Christ, playing the amiable where the sternest decision is due to His name. For it is really a question between the Son and Satan. How he looked for fidelity to Christ is made very plain, in that when he comes unto them, he speaks of their joy being made full. This he could not hope for if he stood in doubt of their fidelity.
But it may be well to add here that nothing can be less of the Spirit of God than to apply to minor differences of a disciplinary sort the rigour which is an absolute duty where it is a question of the true Christ or a false. Such a mistake is turned by the great enemy to the scattering of those whom Christ died to gather together in one. Even doctrine in general, unless fundamental, is not a Scriptural ground for so extreme a course. Still less is it due to a difference about the institutions of Christianity, whether baptism or the Lord’s Supper. But the doctrine of the Christ does claim the allegiance of every saint; and he who undermines His person is to be discarded not only publicly but from private recognition at all cost.
NASB (UPDATED) TEXT: 2Jn 1:1-3
1The elder to the chosen lady and her children, whom I love in truth; and not only I, but also all who know the truth, 2for the sake of the truth which abides in us and will be with us forever: 3Grace, mercy and peace will be with us, from God the Father and from Jesus Christ, the Son of the Father, in truth and love.
2Jn 1:1 “The elder” This title (presbuteros) is used to identify the author of both 2 and 3 John. It has a wide variety of meanings in the Bible.
The Johannine writings exhibit authorial designations in different ways.
1. the Gospel uses a cryptic phrase “the beloved disciple”
2. the first letter is anonymous
3. the second and third letters have the title “the elder”
4. Revelation, so uncharacteristic of apocalyptic writing, lists the author as “His servant John”
There has been much discussion among commentators and scholars about the authorship of these writings. They all have many linguistic and stylistic similarities and differences. At this point there is no explanation accepted by all Bible teachers. I affirm John the Apostle’s authorship of them all, but this is a hermeneutical issue and not an inspirational issue. In reality the ultimate author of the Bible is the Spirit of God. It is a trustworthy revelation, but moderns just do not know or understand the literary process of its writing or compilation.
SPECIAL TOPIC: ELDER
“chosen lady and her children” There has been much discussion about this title. Many have tried to assert this was written to a lady named either Electa, from the Greek word for elect or chosen (Clement of Alexandria) or Kyria, from the Greek term lady (Athanasius). However, I agree with Jerome that this refers to a church for the following reasons.
1. the Greek term for church is feminine (2Jn 1:1)
2. in the LXX “elect” refers to a body of people (cf. 1Pe 2:9)
3. this may refer to the church as the bride of Christ (cf. Eph 5:25-32; Rev 19:7-8; Rev 21:2)
4. this church has members referred to as children (cf. 2Jn 1:13)
5. this church has a sister that seems to refer to another local church (cf. 2Jn 1:13)
6. there is a play between the singular and the plurals throughout the chapter (singular in 2Jn 1:4-5; 2Jn 1:13; plurals in 2Jn 1:6; 2Jn 1:8; 2Jn 1:10; 2Jn 1:12)
7. this term is used in a similar way for a church in 1Pe 5:13
“whom” It is surprising that this is a masculine plural pronoun because it is meant to link up to either “lady,” which is feminine, or “children” which is neuter. I think it was John’s way of marking the phrase as symbolic.
“I love” John uses phile synonymously with agapa in the Gospel and Revelation, but in I, II, and 3 John he uses only agapa (cf. 2Jn 1:3; 2Jn 1:5-6; 1Jn 3:18).
“truth” Truth is an often repeated theme (cf. 2Jn 1:1[twice],2,3,4). The phrase “this teaching” in 2Jn 1:9 [twice] and 10 is synonymous with “truth.” This term is probably emphasized because of the local heresy that is obvious in this little letter (cf. 2Jn 1:4; 2Jn 1:7-10) as in 1 John.
“The truth” can refer to one of three things: (1) the Holy Spirit in John (cf. Joh 14:17); (2) Jesus Christ Himself (cf. Joh 8:32; Joh 14:6); and (3) the content of the gospel (cf. 1Jn 3:23). See Special Topics at Joh 6:55; Joh 17:3.
2Jn 1:2 “which abides in us” This is a present active participle of one of John’s favorite terms to describe believers, “abide.” See Special Topic at Joh 2:10. This seems to refer to the indwelling Holy Spirit (cf. Rom 8:9; or Son, Rom 8:9-10). All the Persons of the Trinity also abide in/with/by believers (cf. Joh 14:23).
“will be with us forever” Truth abides in and remains with all believers forever. What a powerful statement of assurance! See Special Topic at 1Jn 5:13. Truth is both the person of the gospel and the message of the gospel. This “truth” always issues in love, love for God, love for fellow covenant brothers/sisters, and love for a lost world (cf. 1Jn 4:7-21).
“Forever” is literally “into the age” (cf. Joh 4:14; Joh 6:51; Joh 6:58; Joh 8:35; Joh 8:51; Joh 10:28; Joh 11:26; Joh 12:34; Joh 13:8; Joh 14:16; 1Jn 2:17). See Special Topic: Forever at Joh 6:58.
2Jn 1:3 “Grace, mercy, and peace” This is a typical introduction to a Greek letter of the first century with two exceptions. First, it has been slightly altered to make it uniquely Christian. The Greek term for “greeting” is chairein. It has been altered to charis, which means “grace.” This introduction is very similar to the Pastoral Epistles, 1Ti 1:2; 2Ti 1:2; two of there terms are repeated in Paul’s introduction to Galatians and 1 Thessalonians.
Second, the normal grammatical construction is a prayer or wish for health. However, 2 John is a statement of truth, a promise of standing with God with a desired Divine outcome.
Theologically one wonders if there is an intentional order or relationship between these terms. Grace and mercy reflect the character of God that brings a free salvation through Christ to fallen mankind. Peace reflects the recipient of God’s gift. The believers experience a complete transformation. As the Fall affected all aspects of human life, so too, salvation restores, first through position (justification by faith), then by a radical shift in worldview enabled by an indwelling Spirit, which results in a progressive Christlikeness (progressive sanctification). The image of God in mankind (cf. Gen 1:26-27) is restored!
The other possibility relates to the need for these three terms in light of the false teachers. They questioned “grace” and “mercy” and brought everything but “peace.” It is also a point of interest to note that this is the only use of “mercy” (eleei) in all of John’s writings. “Grace” (charis) is used only here, in the Gospel in Joh 1:14; Joh 1:16-17, and Revelation (cf. Rev 1:4; Rev 22:21).
The Jerome Biblical Commentary mentions the fact that these three terms have OT covenant connections (p. 412). The writers of the NT (except Luke) were Hebrew thinkers, writing in Koine Greek. Much of the vocabulary of the NT has Septuagint origins.
“from God the Father and from Jesus Christ” Both nouns have the preposition (para) which grammatically puts them on equal footing. This was a grammatical way to assert the full deity of Jesus Christ.
“the Son of the Father” A continuing emphasis in 1 John is that one cannot have the Father without having the Son (cf. 1Jn 2:23; 1Jn 4:15; 1Jn 5:10). The false teachers claimed a unique and special relationship with God, but theologically depreciated the person and work of the Son. John repeats again and again that Jesus is the (1) full revelation of the Father and (2) the only way (cf. Joh 14:6) to the Father.
elder. App-189. Here not an official title, but referring to the apostle’s age. Compare Phm 1:9.
unto = to.
elect. Compare 1Pe 1:2. But perhaps used in the sense of “excellent”.
lady. Greek. kuria, feminine of kurios. In all probability a proper name, “Kyria”.
children. App-108.
love. App-135.
the. Omit.
truth. Seep. 1511. The element or sphere in which the love was seen. Compare Eph 4:15.
also, &c. = all they also.
known. App-132.
——
1-3.] ADDRESS AND GREETING. The elder (the Apostle, known by this name: see prolegg., On the writer of the Epistle) to the (not, an: see prolegg. whom the Epistle was written) elect lady (see prolegg. ibid.), and to her children whom (, masc., probably embraces the whole, mother and children of both sexes: see 3Jn 1:1. 2Jn 1:4 is no reason why we should regard the masc. relative as applying to sons only: when proceeding to single out some for praise, as there, he naturally speaks in the masculine) I love in truth (not merely, in reality, as c., , : but in truth, such truth being the result, as stated below, of the truth of the Gospel abiding in him: amor non modo verus amor, sed veritate evangelica nititur. Bengel. See 1Jn 3:18, and note on 1Jn 3:19), and not I alone, but also all who know the truth (there is no need to limit this to all dwelling in or near the abode of the Writer, as Grot., Carpzov., De Wette, al., or all who were personally acquainted with those addressed, as Lcke: it is a general expression: the communion of love is as wide as the communion of faith), on account of the truth (objective: Gods truth revealed in His Son, see 1Jn 2:4), which abideth in us, and shall be with us (the Apostle continues the construction as if he had previously written ) for ever (cf. Joh 14:16-17. These words are a reminiscence of our Lords words there, , . The future is not the expression of a wish, as some, e. g. Lcke, have supposed; but of confidence, as that also which follows, which takes its tinge and form from this): there shall be with us (by the the Apostle includes himself in the greeting, as he had before done in the introductory clauses. , again, not a wish: see above: we must of necessity connect this second with the first. But the very fact of a greeting being conveyed, must somewhat modify the absolute future sense, and introduce something of the votive character. It is as Bengel, votum cum affirmatione-a wish expressed by a confident assertion of its fulfilment) grace, mercy, peace (see reff. Trench says well, N. T. Synonyms, pp. 164, 5, edn. 1865, has reference to the sins of men, to their misery. Gods , His free grace and gift, is extended to men as they are guilty: His is extended to them as they are miserable. And thus always comes first, because guilt must be done away, before misery can be assuaged: see further in Trench, and in Dsterdieck, h.l. is the whole sum and substance of the possession and enjoyment of Gods grace and mercy; cf. Luk 2:14; Rom 5:1 (Rom 10:15); Joh 14:27; Joh 16:33) from God the Father and from Jesus Christ the Son of the Father (from the Father as their original fountain, who of His great love hath decreed and secured them for us: from Jesus Christ the Son of the Father, this solemn title being used for the more complete setting forth of the union of Jesus with the Father in the essence of the Godhead), in truth and love (not to be understood of the Holy Spirit, the third Person in the blessed Trinity, as Lyra,-nor to be joined with . , filio verissimo et dilectissimo, as Barthol.-Petrus (continuator of Estius) and Whitby, nor to be filled up by ut perseveretis, as Corn.-a-lap.,-nor to be taken as adding two more to , making = cum, as Tirinus and Schlichting;-nor as Grot., al.-is it per cognitionem veri et dilectionem mutuam: nam per hc Dei beneficia provocamus, conservamus, augemus: but the real sense is an approximation to this last;-truth and love are the conditional element in which the grace, mercy, and peace are to be received and enjoyed. So Bengel, Lcke, De Wette, Huther, Dsterdieck).
Tonight, we want to look at 2 John and 3 John and the book of Jude, all short little one-chapter epistles. The epistles of 2 John and 3 John were of course, written by the apostle John. A situation existed in the early church of itinerant prophets. There were men who traveled and they would come to the various churches that have been established or founded. And they would exercise to the churches their gift of prophecy, speaking through the anointing of the Holy Spirit, in the edifying of the churches, in the comforting of the saints, building up the body of Christ.
Now there were those who would come to the church claiming this gift of prophecy, claiming to be speaking in the name of the Lord who were really false prophets, and they would be giving off with their false concepts under the guise of a prophet. If someone should come in here and say, I’m a prophet of God, you know, and I have a message for the church, we’d send them to Romaine to check out the message.
But in the early church, there would be these groups, itinerant prophets who would travel around, come to the church, minister to the church. Now there came to be abuses with this. There would come those that would claim to be a prophet speaking for God and they’d say, Thus saith the Lord, Prepare a great steak dinner, mashed potatoes and green beans, you know. Or, In the name of the Lord, you know, they would –they would say, Thus saith the Lord, you know, Take care of this man’s needs. Give him money for his purse.
So it was necessary in the early church that they write some guidelines for these itinerant evangelists and prophets. And so there was a book known as the Dedike, which means the teachings of the apostles, the didactic. And this Dedike were instructions from the apostles to the various churches on how to judge a false prophet and basically, some of the rules by which they judge them. If they come in, if they came in and ministered, received them and all, accept them, and if they stayed more than three days, then they were false prophets. Started living off the people, you know.
And they did have a rule in the Dedike, it said, If they order a meal prepared in the name of the Lord, and if they eat of that meal, they’re a false prophet. But if they order it prepared for the poor, and all, and don’t partake, then they are to be accepted and honored. If they, in the name of the Lord, you know, order money to be given to them, they were false prophets. Now in the second epistle that John writes, he deals with the truth. Of course, both epistles are very interested in the truth. And in the first one, he deals with those false prophets and their false testimony concerning Jesus Christ.
In the third epistle, he deals with one of the men in the church who did not want any prophets coming in, would not accept or receive any of them because he himself was one of the preeminence. And to Gaius, who the third epistle was addressed to, he told them that he did well in accepting and giving hospitality to these itinerant prophets and evangelists and that there was one, Demetrius, who was coming and he encouraged him to receive him. He was a good man. So behind the two epistles lie these itinerant prophets and evangelists who just traveled around, sort of nomads in the early church. And of course, the theme of both of the epistles is truth.
So the first or the second epistle of John, he writes to the, he writes addressing himself as the elder. Now that word “elder” could mean aged or ancient. It also was a title within the churches. Each of the churches had their elders who were the overseers of the church, but the Greek word “presbyturos” was originally just used for an aged person. At this point when John is writing, he’s probably over ninety years old, so he’s very qualified to call himself the elder. Both of these epistles, if you’ll notice, are quite short and in both of them, he mentions that there are a lot of things he wants to write about, but he will save that until he sees them face to face. He’d rather just talk to them about it than write to them about it.
Now in those days, they had a writing material, a parchment, that was 8 x 10 inches, which is close to the 8 1/2 x 11 notebook paper that you grew up in school with. And interestingly enough, each of these little epistles would fit very well on one of those little 8 x 10 pieces of paper. So that’s probably what John originally wrote these on, just some of that original parchments that they had, 8 x 10 inches and he wrote out these little epistles.
But he calls himself the aged,
The elder unto the elect lady and her children ( 2Jn 1:1 ),
Now there is, you know, question as to who the elect lady was, if it were actually a person, an individual, or if he was writing to a church. “The elect lady and her children.” We don’t know. But he said,
whom I love in the truth; and not I only, but also all they that have known the truth ( 2Jn 1:1 );
As I said, the truth is the theme of the epistle.
For the truth’s sake, which dwells in us, and shall be with us for ever ( 2Jn 1:2 ).
Jesus said my words are truth. He said, “Heaven and earth shall pass away, my words shall not pass away” ( Mat 24:35 ). The truth exists forever. And so I love in the truth. I love in truth. And all they that have known the truth, for the truth’s sake.
Grace be with you, and mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love ( 2Jn 1:3 ).
Grace, mercy and peace: these are common greetings in the New Testament epistles. Usually just grace and peace, some of them is added mercy. To Timothy and Titus was added grace, mercy and peace. The grace of God is God’s unmerited favor to you. It’s getting what you don’t deserve, the goodness of God, the blessings of God which we don’t deserve, yet God bestows upon them. That’s grace. Mercy is not getting what you do deserve.
David when he prayed, prayed very wisely, “Have mercy upon me, O God, according to the multitude of thy tender mercies blot out my transgressions” ( Psa 51:1 ). And whenever I pray, I always pray, Have mercy upon me, O God. I never say, O God, I want justice. I’d be burning, mercy, Lord, not getting what I deserve. But God goes one step further, grace, hey; He gives me what I don’t deserve, His love, His goodness, His kindness, His blessings. I don’t deserve them but He bestows them upon me, the grace of God, the mercy of God and peace.
He said,
I rejoiced greatly that I found thy children walking in truth ( 2Jn 1:4 ),
Boy, if you don’t know that truth is the theme of the epistle, you ought to know it by now. He in each of the verses so far has mentioned it at least once, sometimes more than once. “I rejoiced greatly that I found of thy children walking in truth,”
as we have received a commandment from the Father. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another ( 2Jn 1:4-5 ).
This is really the essence of the New Testament and the commandments of Jesus. Jesus said, “A new commandment give I unto thee, That you love one another.” Jesus said, “By this sign shall men know that you are my disciples, that you love one another” ( Joh 13:34-35 ). This is a sign to the world.
Now unfortunately, the church’s witness to the world hasn’t been that good. When churches get in squabbles with each other, when there is fighting and division in the body, it’s a very poor witness to the world. It’s no sign that we’re His disciples. “We know,” John said, “that we have passed from death unto life, because we love the brethren” ( 1Jn 3:14 ). How do I know that I’ve really passed from death unto life? God’s love planted in my heart for the brethren. So the commandment that we have from the beginning is that we should love one another.
And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it ( 2Jn 1:6 ).
So we should walk in love. Love one towards another. This is the agape love that’s sacrificing, self-effacing, giving love.
Now he deals with,
Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist ( 2Jn 1:7 ).
Remember in his first epistle, he said, “Believe not every spirit but try the spirits to see if they be of God. And every spirit that testifieth that Jesus Christ is come in the flesh is of God: But every spirit that testifies not that Jesus is come in the flesh is not of God: the spirit of antichrist, which is already at work in the world” ( 1Jn 4:1-3 ). So now again he talks about “deceivers entered into the world, who confess that Jesus Christ, who confess not that Jesus Christ is come in the flesh” ( 2Jn 1:7 ).
Interestingly enough, though it looks identical to his first epistle, there is a very interesting difference in the Greek. That difference lies in the tense. And in the second epistle here that we are considering tonight, the word literally is “coming in the flesh.” Now in the first epistle, it was that He had come in the flesh; that is, His first coming was in the flesh.
You see, there were the Gnostics who declared that Jesus was a phantom, an apparition. There appears to be a person but it wasn’t really there. It’s just an apparition. That everything of the material is evil, everything that is of material substance is inherently evil. Thus, had Jesus had a material body it would have been evil and He could not have been God; therefore, He did not have a material body because that’s evil. All material is evil. And the Gnostics taught that Jesus was just a phantom and they had stories about when He would walk on the sand, you wouldn’t see any footprints, you know, and they developed all kinds of things like this. Jesus was an apparition. He didn’t really come in the flesh.
John said in the first epistle that whoever declares that was, you know, that’s the way you test the spirits to see if they’re really of God. Here the test is: Is He coming in the flesh? Now there is a very interesting point to be made here and that is, the Jehovah Witnesses deny that Jesus is coming in the flesh. His coming is a spiritual coming. He came in 1914, established the kingdom of God in the secret chambers. He’s not really coming in the flesh. Now what does this then say of those who hold that doctrine? “Many deceivers are entered into the world who confess not that Jesus Christ is coming in the flesh. This is a deceiver and an antichrist.”
Now look to yourselves [or be careful], that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God ( 2Jn 1:8-9 ).
Though they claim to have the Father, Jehovah Witnesses, yet their denial of Christ is also denial of the Father.
He that abides in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you ( 2Jn 1:9-10 ),
On Saturday morning.
and bring not this doctrine, receive him not into your house, neither bid him goodbye, God speed: for he that bids him God speed is a partaker of his evil deeds ( 2Jn 1:10-11 ).
So when they leave, don’t say, Well, God bless you, brother. Or God bless, you don’t want God to bless their pernicious ways. They are denying the truth of God that Jesus Christ is God manifested in the flesh and that Jesus is coming in the flesh. They deny that. So don’t bid them God bless you. You might say, God bring you to the truth. God bring you out of darkness into the glorious light of His Son, but not God bless you.
Having many things to write unto you, I would not write them with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full ( 2Jn 1:12 ).
Fullness of joy, that’s what the Lord wants for every child of God. The fullness of joy is mentioned by Jesus in John, the fifteenth chapter. It’s related to abiding in Him. In the sixteenth chapter of the gospel of John, it’s related to your prayer life. “Ask, that you might receive, that your joy may be full” ( Joh 16:24 ). In the first epistle of John, the fullness of joy is related to our fellowship with God. “That which we have seen and heard declare we unto you, that you might have fellowship with us: and truly our fellowship is with the Father, and his Son Jesus Christ. And these things write we unto you, that your joy may be full” ( 1Jn 1:3-4 ). Now the fullness of joy is related to just getting together with the body of Christ in fellowship.
Tomorrow we go out to Santa Cruz and we’ll be meeting with a lot of the ministers from the Calvary Chapels in Northern California and Nevada, Southern Oregon. We’ll be meeting with about, oh, couple hundred of the ministers and some of the staff from the various Calvary Chapels up there, and I’m looking forward to it. Last year when we were up there we had just a fabulous time. After the service in the evening on Monday night last year, we got together in Mike Macintosh’s room and I guess we were up ’til 2Jo 1:30 , 2Jo 2:00 o’clock, just fellowshipping together, talking about what the Lord is doing and it’s just the meeting face to face. You know, we can write letters to each other and share but there’s just something about that personal meeting together and the time that we can share together.
So there’s that fullness of joy as we relate to each other the things of Christ, as we talk about the Lord and about the ministry of the Holy Spirit within our hearts and through our lives. Fullness of joy. “I’d like to write other things to you but I’d rather wait until we see each other face to face, that our joy may be full.”
The children of thy elect sister greet thee. Amen ( 2Jn 1:13 ).
“
2Jn 1:1. , The Elder) This Epistle also has three parts:-
I.THE INSCRIPTION, 2Jn 1:1-2.
II. THE COMMENDATION of those who practise hospitality: in which-
1. He approves of the former benefits of Cains, 2Jn 1:2-6.
2. He draws forth the commendation itself, introducing reasons and examples on both sides [of a good and of the opposite character], 2Jn 1:6-10.
III. THE CONCLUSION, 2Jn 1:13-13.
-, to Caius) Caius of Corinth, who is mentioned Rom 16:23, either closely resembled this Caius, the friend of John, in his hospitality, or he was the same person: if he were the same person, he either migrated from Achaia into Asia, or John sent this letter to Corinth.
2Jn 1:1-4
ADDRESS AND SALUTATION
(2Jn 1:1-4)
1 The elder–The apostle John. For the grounds which prompt to the view that the author of this Epistle was the apostle John, see the Introduction. Numerous reasons may be assigned why the writer styled himself “the elder” (ho presbuteros). He was, in point of years, an exceedingly old man when he wrote this missive, and the relationship which he sustained to his read-ers was that of a father counseling his children. Inasmuch as the article appears before “elder,” emphasis is given to the writer as a person, rather than to an official position. He is here called an elder because he was an old man.
Unto the elect lady and her children, whom I love in truth; and not I only, but also all they that know the truth.–Second John is thus addressed to “the elect lady and her children,” identified as individuals whom John loved “in truth,” as well as all others who knew the truth. Much diversity of opinion exists regarding the person or persons thus addressed. The words, “elect lady,” are translated from the Greek phrase, eklekte (elect) kuria (lady), and this circumstance has led some to the conclusion that one or the other of these terms should be regarded as a proper name, some assuming that the phrase should be translated “the lady Eclecte,” and others, “the elect Cyria.” Thus translated, the woman’s name is designated by the apostle, being either Eclecte, or else, Cyria, depending on which of the terms is regarded as the proper name.
Cyria is the English spelling of the Greek kuria, and, etymologically, means lady. This, however, alone considered, is not significant, since all Bible names mean something, viz., Jacob, “supplanter”; Israel, “one who prevails with God”; Jesus, “Saviour.” On the assumption that either eklekte or kuria is to be regarded as a proper name, the presumption is that it is the latter, rather than the former, inasmuch as the choice must be between “the lady Eclecte” or “the elect Cyria,” and women are never called ladies in the New Testament. The word “kuria” (lady) occurs nowhere else in the New Testament (other than in this Epistle), though the word woman, often. Moreover, in 1Pe 5:13, there is a similar reference to an elect sister where, obviously, an individual, though not named, is designated. The marginal reading in the American Standard Version supports the view that the sister addressed by the apostle was named Syria.
Others have thought that a church is thus figuratively desig-nated by the apostle, using the allegory of a woman in keeping with the mystical use of Revelation 12. This, however, is highly im-probable. To reach this conclusion, one must translate the Greek word kuria as “lady”, interpret, the word “lady” as a church, and then construe the Greek word tekna, children, as members of the church! Only in the highly figurative portions of the scriptures is the church ever referred to as a woman; and it seems very un-likely that the apostle, in this brief treatise, should have used the word thus figuratively. Moreover, other serious difficulties in the way of such a rendering are immediately apparent. If the “lady” was the church, who were the children of the lady addressed? The church has no existence apart from those who constitute its mem-bership. The elect lady had a sister who also had children. (Verse 13.) On the assumption that the elect lady was the church, and her children the members of the church, who then was the sister, and what did she and her children represent? From all the facts in the case, the preponderance of evidence seems logical to lead to the conclusion that the terms under consideration are to be literally interpreted that the elect lady was some faithful sister known to John; and that she may have borne the name Cyria. More than this it is not possible to know.
Little biographical information is available regarding this woman, and only that which the Epistle contains. From it we learn that she was a faithful disciple of the Lord that John felt much affection for her and her children; that she was the mother of several children, some of whom were equally faithful; and that she was given to hospitality. The apostle expected soon to visit her, though whether he later did does not appear. Inasmuch as no mention is made of her husband, it would seem to be a reasonable hypothesis that he was either dead, or else an unbeliever.
John loved this sister and her children “in truth,” i.e., sincerely, genuinely, truly. (Cf. 1Jn 3:18.) He loved them for their inherent worth, for their devotion to the cause of Christ, because they were Christians. So well known was this sister’s faithfulness and loyalty, others were drawn to her, and likewise loved her. From verse 10 we learn that she was accustomed to receiving teachers of the word into her home, and this thus provided occa-sion for a wider acquaintance among the saints than otherwise would have existed.
Here, again, emphasis is given to a matter which often recurs in the apostle’s writings, viz., that the fellowship of love is as wide as the fellowship of faith. All who know (hoi egnokotes, perfect active participle, who learned and have come to know the truth), love those equally possessed. It is the communion of love, and is as extensive as the communion of faith. Inasmuch as Jesus is the embodiment of “the truth,” one does no injustice to the text to substitute for the word “truth,” Christ. He is, indeed, the way, the truth, and the light.
2 For the truth’s sake which abideth in us, and it shall be with us for ever:–Here the reason is assigned why all who know the truth, love those in truth: it is for “the truth’s sake which abideth in us.” John loved this faithful sister and the children embraced in the address, not because of an unusual attractiveness which they may have possessed, nor for any personal charm they may have exhibited, but because of the truth which dwelt both in him and in them. It is a vivid and impressive description of the reason for the love each faithful disciple feels for all other disciples. It was the truth which abode in them all which supplied the occa-sion for the love thus expressed. Only those who have love for the truth love in truth. This truth which had settled down and made its home in them (meno) would, the apostle confidently be-lieved, abide thus with them forever. Despite the opposition which the truth engendered, the difficulties which beset their way, and the antagonism of ungodly men, John assured them that the truth would find its true home in them forever.
3 Grace, mercy, peace shall be with us,–Grace is the principle on which God extends mercy and peace, and hence must ever precede them. Grace has reference to the transgressions of man, mercy to the misery which such transgressions produce, and peace to the contentment and serenity which obtain as the result of the operation of grace and mercy and their appropriation through obedience to the Lord’s commandments. God’s free grace is ex-tended to men in their sins, and his mercy rids them of the misery which a consciousness of sin produces. Peace is the resultant state where grace and mercy have operated. The words together con-stitute a common greeting which, with variations, often occurs in the New Testament. (Rom 1:7; 1Ti 1:2; 2Ti 1:2.) For the significance of the terms used as a greeting, see the notes on 1Pe 1:2. Grace (chars) evidences the state of God’s mind toward the sinner; mercy (eleos), the act of love and peace (eirene), the gift of love–the effect resulting from grace and mercy. These terms marvelously reveal the wondrous scope of God’s goodness to man from the beginning to the end. Grace suggests the first approach, the loving disposition on the part of the great Jehovah to supply the means of salvation to a rebellious and recreant race. Mercy is grace expressing itself in action, and peace is the blessed condition of heart redeemed by blood and restored by grace to the status of reconciliation.
From God the Father, and from Jesus Christ, the Son of the Father,–Repetition of the word from here, is indicative of the twofold relation which man sustains to the Father and to the the Son of the Father. It was the function of the Son to reveal the Father (Joh 1:18); i.e., to make him known. .Since the advent of the Son into the world, it is not possible for man to plead that God is unknowable. The blessings of grace, mercy, and peace spring from God, the Father, and Jesus Christ, the Son of the Father. They may be obtained from no other source.
In truth and love.–Grace, mercy, and peace flow out to man in truth and love, keynote words of the Epistle, and embodying the two things nearest the heart of the “apostle of love.” John would have his readers ever to remain faithful to the truth which they had received, and to display always the love which issues from that truth. The word “truth” occurs five times in the second Epistle, six times in the third.
4 I rejoice greatly that I have found certain of thy children walking in truth,–Literally rendered, the words with which this verse begins would be rendered, “I rejoiced greatly” (echaren lian, second aorist passive of chairo), but the translators rightly regarded the verb as an “epistolary aorist,” and thus translated by the English present. This idiom of the Greek verb represents the action as taking place from the viewpoint of the receiver of the letter and is thus properly rendered in this fashion.
It was an occasion of much rejoicing to the apostle that he had found “certain” of this woman’s children “walking in truth.” “I have found (heureko, perfect active indicative of heurisko), cf. our English word, eureka), suggests that John had chanced to see these children of the sister to whom he wrote, and from personal knowledge was able to say that they were walking in truth. Does the implication follow that certain others of her children were not walking in truth? Some expositors think so. This conclusion, however, does not necessarily follow, and appears to be opposed to the great joy which the apostle expressed. Had he been aware that other children of this faithful sister were ungodly, this would have tempered the joy which he felt at the faithfulness of others. We are justified in assuming no more than what appears on the surface of the text: with some of this woman’s children John had come in contact. They were walking in truth. In this he found great satisfaction; and with joy he communicated this fact to their mother, assured that she would be glad to know that her children, away from home, and in the midst of ungodly influences, were faithful to her teaching. With reference to other children which she had, no mention is made, and for the probable reason that the apostle was not in possession of any information regarding their present manner of life.
These children were “walking” (peripatountas) in truth, a term which, in the scriptures, is often used to indicate manner of life or behaviour. It denotes not only action, but habitual action, and progress toward a goal. It was just such everyday conduct on the part of these children that brought joy and satisfaction to the heart of the great apostle.
This interesting circumstance, of an apostle writing a note to a faithful sister, and rejoicing with her over the faithfulness of her children, is wonderfully revealing, in that it indicates a tender, personal touch characteristic of the relationship which obtained between the early saints. It is just such a circumstance as has been duplicated again and again, through the years, by gospel preachers and Christian families. Countless letters have been written through the centuries by the faithful to each other in which joys, sorrows, and the circumstances of life have been shared in Christian love and sympathy. Other than the fact that this woman to whom John wrote was a faithful member of the church, she was not otherwise distinguished. The family was, by the world’s standard, only ordinary people, not unlike millions of others about them; and yet, they were Christians, and being Christians, were worthy of the notice and commendation of an apostle of Christ.
Even as we received commandment from the Father.–I.e., to walk in truth. The children of this sister in “walking in truth” were carrying out the commandment which they had received from the Father to walk in this manner. “And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth:but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” (1Jn 1:5-7.) “And hereby we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” (1Jn 2:4.) “Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which he heard.” (1Jn 2:7.)
Commentary on 2Jn 1:1-4 by E.M. Zerr
2Jn 1:1. John and Peter each called himself an elder. It is not merely an allusion to their age, because they both use an article before it which would make a noun out of the word. Lady is from the Greek word KURIA, which Thayer says means “Cyria,” and then gives us the explanation, “A Christian woman to whom the second epistle of John is addressed.” Robinson defines it, “Mistress, lady,” and then adds an explanation much like that of Thayer. In the early days of the Gospel the church in some localities was contained in one family and had its regular assemblies in their house. This woman named Cyria and her children constituted the group to which John wrote this epistle. She is called elect which means a person chosen of the Lord through obedience to the Gospel. Love in the truth is said because John is using his favorite subject from a religious standpoint. All they that have known the truth indicates further that the apostle is speaking of “brotherly love.”
2Jn 1:2. For the truth’s sake denotes that John loves this woman and her children because of their devotion to the truth. This truth shall be with us for ever, hence a love that is based on it will be permanent.
2Jn 1:3. This is a form of friendly salutation which many of the writers of the New Testament used. Aside from the brotherly sentiments it expresses, the important principle is set forth that such blessings as grace, mercy and peace are to come from God and Christ if they are to be lasting.
2Jn 1:4. I found of thy children. We do not have definite information as to how many of her children John had seen nor just where it was. The important thing is that in conversing with them he found them devoted to the truth for which he greatly rejoiced. This truth in which her children were walking had come by commandment from the Father, so that their lives were not moulded by their own sentiments.
Commentary on 2Jn 1:1-4 by N.T. Caton
2Jn 1:1-The elder unto the elect lady.
The first thing that attracts attention is the designation the writer applies to himself. Peter and Paul both call themselves apostles. John nowhere calls himself an apostle. The Vulgate has the word “ancient” in the place of elder. I can not think, as some do, that John would have us understand that he occupied the position of an official by his use of the term elder; but that he simply alludes to his age, and it may be, that thereby he desired to leave the impression on the mind that he was the only one of the chosen twelve who then survived, if, in fact, he did not mean that he was the only surviving personal disciple of the Lord.
2Jn 1:1-Elect lady.
The person addressed was a member of the church and one whose Christian deportment met with the commendation of the aged writer. So much is certain. Some have thought that the words here used, “elect lady,” were intended as the proper name of a person, while some hold that it meant a church. The better and safer thought, I think, is simply to regard it as a proper name, that view of the case being more in keeping with the scope of the letter. This idea is further enforced from the deduction necessarily to be drawn from the last verse, “The children of thy elect sister greet thee.” This view is taken even by the annotator of the Vulgate. His words are “Some conjecture that Electa might be the name of a family, or of a particular church, but the general opinion is, that it is the proper name of a lady, so eminent for her piety and great charity as to merit this epistle from St. John.”
2Jn 1:1-Whom I love in the truth.
Both the lady addressed and her children are objects of that affection of the apostle which is enjoined by the truth -that is, the teaching of the gospel. This affection for the lady and family is not confined to the writer, as he informs us, but extends to and embraces all that are of like faith.
2Jn 1:2-For the truth’s sake.
Those that love, as enjoined by the gospel of truth, love because they love the truth, and such love is for the truth’s sake. Being true to the gospel, this love of truth dwells in the believer and will continue so to dwell for all time, and will also extend into eternity.
2Jn 1:3-Grace be with you, mercy, and peace.
This verse contains a benediction which is common in all apostolic writings.
2Jn 1:4-I rejoiced, greatly.
It was a source of great satisfaction to the writer that the children of the lady addressed were walking in the truth. They were observing the commandment of the Father. This word commandment, being in the singular number, must refer to one single command, and taking into view the whole scope of the letter, we conclude that the command was love. In this their whole duty was summed up.
Commentary on 2Jn 1:1-4 by Burton Coffman
JOHN’S SECOND LETTER
2Jn 1:1 –The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that know the truth;
The elder … The use of “elder” as an apostolic title is verified by the fact of the apostle Peter having used it (1Pe 5:1). Peter used “fellow-elder” indicating that others besides himself in the apostolic group were still living. John’s use of “elder” could indicate that he alone of the sacred Twelve still remained alive. The title of “elders” was used of all the apostles, and “they were referred to by Papias under this title.”[7] Plummer commented on this that, “Elder was not an unlikely title; other apostles were called elders; but John was the elder,”[8] the last survivor of the Twelve.
Unto the elect lady and her children … As noted from the ASV margin, the Greek term for lady might also be translated as a proper name, Cyria; but this tendency to view this letter as being written to a prominent Christian woman of that era is rejected here. As Roberts pointed out, “It is also true that the word for elect could be translated as a proper name, Eclecte.”[9] However, as Roberts noted, the word for “elect” is used as an adjective by John in 2Jn 1:13. There is absolutely no reason for assuming that any personal name is involved here. “The elect lady” is a metaphorical reference to the church, often spoken of in the New Testament under the figure of a bride, or a pure woman. Roberts agreed that, “The most likely possibility, however, is that the elect lady is not a person at all but a personification for a local church.”[10] This would seem to be a mandatory conclusion from the last clause of the verse.
And not I only, but also all they that know the truth … It is inconceivable that any prominent woman in the early church was known to “all who know the truth,” every Christian on earth, although such an expression is understandable as a reference to a prominent congregation. John’s purpose of shortly visiting the church (2Jn 1:12) would indicate its prominence and importance.
Whom I love in the truth … Here, the author of this letter continues in the same vein of thought that is found in 1John.
[7] Robert Law, op. cit, p. 1718.
[8] A. Plummer, op. cit., p. 1.
[9] J. W. Roberts, The Letters of John and Jude (Austin, Texas: R. B. Sweet Company, 1968), p. 150.
[10] Ibid., p. 149.
2Jn 1:2 –for the truth’ s sake which abideth in us, and it shall be with us for ever:
Which abideth in us … It is the truth resident in the holy apostles which is indicated by this, as indicated by John’s certainty that it would abide forever. The “truth” as used in both these shorter epistles has “almost a technical meaning, implying not only the eternal principle, but also the organization which embodied it.”[11]
Shall abide with us for ever … Note the prophecy in this. John could see the approaching storms of persecution and hatred of the truth into which he and the others had been guided by the Holy Spirit, but he was supremely confident that nothing would ever be able to destroy it. It has proved to be gloriously true. All of the enmity and hatred against the New Testament has not succeeded in removing any of it, or diminishing the confidence that Christians have in it.
ENDNOTE:
[11] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1061.
2Jn 1:3 –Grace, mercy, peace shall be with us, from God the Father, and from Jesus Christ, the Son of the Father, in truth and love.
Grace, mercy, peace … Blaney’s comment on this is:
This is not merely a wish, but a confident assurance. “Grace” is the favor of God toward sinners; “mercy” is the compassion of God for the misery of sinners; and “peace” is the result when the guilt and misery of sin are removed.[12]
From Jesus Christ, the son of the Father … This indicates that the assurance of grace, mercy and peace is not from God independently of the Son of God, being “from God in Christ.”
In truth and love … All grace, mercy and peace come from God in Christ, but the enjoyment of such blessings is greatly contingent upon the recipient’s abiding “in the truth” and “in love” of the brethren as proved by his keeping the commandments of God.
ENDNOTE:
[12] Harvey J. S. Blaney, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 409.
2Jn 1:4 –I rejoice greatly that I have found certain of thy children walking in the truth, even as we received commandment from the Father.
Certain of thy children … One may only conjecture as to whether this could be a veiled charge that some of “her children” were not walking in the truth. What is affirmed here is that the apostle found a source of rejoicing in knowing that some were so walking. Any gospel minister whose life span has covered any considerable time know what this is. In the summer of 1978, this writer and his wife attended the Yosemite Family Encampment in California; and there, for the first time in 42 years, and 45 years, respectively, we were privileged to meet persons whom we had baptized long ago, and with whom a reunion was held after those long years of not even knowing if they were even still living. The rejoicing that resulted from finding them still active and diligent in the faith of Christ, after so many years, was indeed a blessing of God.
Even as we received commandment from the Father … Again, the apostolic “we” is prominent in this letter.
This letter to the “elect lady” is principally concerned with the Truth, the word being constantly repeated. The apostle wrote with conviction of the importance of Truth in its effect on life. In declaring his joy that the children of the elect lady were walking in Truth, he wrote the central commandment, “that we love one another.” Love is obedience to light, that is, to Truth. It is of the utmost importance that love should be of the true nature. Any consent to darkness out of a so-called charity is not love. Loyalty to the Lord is the true way of love, and anything which compromises that is false, and eventually violates love.
The reason for the letter is discovered in the words, “deceivers are gone forth.” The heresy of these teachers was the denial of the Incarnation, “Jesus Christ coming in the flesh.” The apostle referred to supposedly progressive teaching. There were those who were “going on.” Progress which denies fundamental Truth is retrogression. All development which is destruction is disastrous. So important is this that the apostle urged that no hospitality or greeting is to be given to those who by false teaching imperil the life and light and love of the believer.
The teaching of the letter may thus be summarized. Christianity is love. Love is dependent on the light of Truth. To deny the Truth is to make love impossible. The continued experience of fellowship is dependent on the continued fact of fellowship in love and light and life. The continued fact of fellowship is proved by the continued experience of fellowship.
NOTES ON 2 JOHN
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1-3. Introduction and salutation.
1. ] The use of as a more or less official title in Asia Minor, the Islands, and Egypt has been discussed by Deissmann, Bibel Studien, 153 ff., NBS 60 ff. Cf. also H. Hauschildt, in Preuschens ZNTW, 1903, p. 235 ff., and Deissmann, Licht vom Osten, p. 25. Its use in Egypt as a title, and in connection with the Temples, as well as in other connections, is well established at an early date. The evidence of Papias and Irenaeus points to a prevalent Christian usage of the word, especially in Asia, to denote those who had companied with Apostles, and had perhaps been placed in office by them; who could, at any rate, bear trustworthy witness as to what Apostles taught. It is natural to suppose that throughout the fragment of his Introduction, which Eusebius quotes, Papias uses the expression in the same sense. The elders are the men from whom he has himself well learnt and well remembered the illustrative matter for which he finds a place in his book beside his interpretations of the Lords words, or whose statements as to what the Apostles said he had learnt by inquiry whenever he met those who had companied with them. This interpretation is supported by the comments of Eusebius on the passage (H. E. 3:39. 7), , i.e. he learnt from elders who had companied with Apostles the words of the Apostles, obtaining his information either directly from the elders themselves, or indirectly from those who had companied with the elders. Irenaeus uses similar language, adv. Haer. 5:33. 3, Quemadmodum presbyteri meminerunt qui Iohannem discipulum Domini uiderunt audisse se ab eo quemadmodum de temporibus illis docebat Dominus et dicebat: 111. xxxvi. I, . Any individual member of such a class might naturally be styled , as Papias speaks of , or , and Eusebius (H. E. 3:39. 14) of . The absolute use of the phrase in Papias ( ) and in 2 and 3 John makes it the distinctive title of some member of the circle to whom the words are addressed, or at least of one who is well known to them. The circle is in all three cases Asiatic. It is natural to suppose that Papias is referring to the John whom he elsewhere describes as John the Elder. And it is equally natural to see in the author of these two Epistles, who so describes himself, the Elder John whom Papias so carefully distinguishes from the Apostle. The usage of the word is most naturally explained if he is the last survivor of the group, though the possibility of other solutions is by no means excluded. ] The interpretation of these words has been discussed generally in the Introduction. Those who have seen in this designation the name of an individual have explained it differently according as the first, or the second, or both words are regarded as proper names, or both are treated as descriptive adjectives, the actual name not being given. (i.) The view that Electa is a proper name is first found in Clement of Alexandria, Scripta est ad Babyloniam quandam Electam nomine. It is uncertain whether Babyloniam is due to some confusion with the First Epistle of S. Peter on the part of either Clement or his excerptor and translator, or whether it is a conclusion drawn from the title by which the First Epistle was known (cf. the title of Augustines Tractates). This view has been supported in recent years by Dr. J. Rendel Harris, who in an article in the Expositor (1901) to which reference has been made in the Introduction, collected several instances of the use of and by near relatives in letters contained in the Oxyrhynchus, and Fayum Papyri. Cf. Oxyrh. Pap. ii. 300 (p. 301), . He might have noticed a similar use of in one of the letters which he quotes ( : cf. in the same letter, written by a father to his son, , , ). His view that , are thus proved to have been used as titles of affection, has been justly criticized by Professor Ramsay in a subsequent article in the same periodical, who sees in it more naturally a title of courtesy. Perhaps it would be better to regard its use as rather playful, or not to be taken too seriously. But the evidence adduced in any case does not go far towards proving that 2 John is addressed to an individual. The usage of individual address would necessarily be followed by a writer who wishes to personify a community to whom he writes. And the language of ver. 15 ( ) is almost fatal to the supposition that Electa is here used as a proper name.
(ii.) If the name is given at all it must be found in Kyria and not in Electa. Kyria as a proper name is found occasionally, and even in Asia Minor. Lcke quotes (p. 444) Corp. Inscr. Gruter. p. 1127, n. xi. , and other instances. According to Holtzmann it is a common name for women, but he does not cite instances. Cf. Zahn, Introd. vol. 3., Eng. tr p. 383, who refers to Sterrett, The Wolfe Expedition, pp. 138, 389. But on grammatical grounds this explanation is improbable. We should certainly expect the article with . Cf. 3Jn 1:1, : Rom 16:13, : Philem. : Oxyrh. Pap. 117, : 119, . These passages illustrate the grammatical difficulty of assuming that is a proper name. The anarthrous makes it very improbable.
(iii.) The language of ver. 13, , makes it very unlikely that both words are to be regarded as proper names.
(iv.) The view, however, that an individual is addressed, has often been held by those who think that her name has not been recorded. As stated in the Introduction, the name of Mary the Mother of the Lord, and of Martha, have been suggested. The former suggestion was natural, if not inevitable, at an earlier date, in view of Joh 19:27 and the supposed residence of the Blessed Virgin in Asia, when the general historical setting of the Epistle was less carefully considered or understood than in recent times. A supposed play on the meaning of Martha was equally attractive to an earlier generation. No serious arguments can be brought forward in favour of either conjecture. If the theory of individual address is maintained, it is certainly better to assume that the name is not given. The combination of terms is a natural expression of Christian courtesy.But the general character of the Epistle is almost decisive against the view that it is addressed to an individual. The subjects with which it deals are such as affect a community rather than an individual or a family, though much of its contents might be regarded as advice needed by the leading member of a Church on whom the duty mainly fell of entertaining the strangers who visited it. We must also notice (1) that the language of vv. 1-3, Whom I and all who know the truth love because of the truth that abideth in us, suits a community far better than an individual. This is also true of the language of the salutation in ver. 13 which has been already quoted. (2) The interchange of singular and plural points to the same conclusion, (ver. 4), (ver. 5), (ver. 8), (ver. 10), (ver. 12), (ver. 13). Mr. Gibbins in an interesting paper in the Expositor (series 6, 1902, p. 232) has drawn attention to the similar changes between singular and plural which are found in Is. liv., lv. and Bar. iv., v., where the City and her inhabitants are addressed under the image of a woman and her children. These parallels show clearly how natural was the transference of the prophetic language with regard to Jerusalem and its inhabitants to a Christian Church and its members. (3) The language of ver. 5, , , , , , with its clear reference to the Lords new commandment given to His disciples, suggests a Church and not an individual. (4) The substance of what is said in vv. 6, 8, 10, 12 is clearly not addressed to children. The children of the Elect Lady must certainly have reached the age of manhood. (5) The nearest parallel in the N.T. is to be found in 1 P. 5:13, , though we may hesitate to assume with Dom Chapman (JTS, 1904, pp. 357 ff., 517 ff.) that the reference in both cases is the same, the Church of Rome being addressed. We may perhaps also compare the language in which the Seer addresses the same Churches in the Apocalypse (i.-iii.).
The reference to the whole Church is already suggested by Clement, signif cat autem electionem ecclesiae sanctae. Cf. also Jerome, Ep. 123. 12, Ad Ageruchiam, Una ecclesia parens omnium Christianorum praue haeretici in plures ecclesias lacerant Una est columba mea, perfecta mea, una est matris suae, electa genetrici suae (Son 6:8). Ad quam scribit idem Iohannes epistolam, Senior Electae dominae et filiis eius, where the reference to the Church is clear, though he apparently regards Electa as a proper name.
The reference to a local Church is found in the Scholiast, . This explanation has been adopted by most modern commentators. ] Cf. Bar. 4:30-32, , , . , . v.5, . Gal 4:25, . The use of , which emphasizes the idea of community of nature of those who have experienced the new spiritual birth, as contrasted with the Pauline , which often lays stress on the dignity of heirship, is characteristic of the author. But it is not always safe to press the distinction. The more general term, which includes the whole family, would in many cases naturally be preferred to , which, strictly speaking, applies only to sons.
] Cf. Gal 4:19, (v.l. ) , . Arguments, in favour of the view that a Church is addressed, which are based on the use of the masculine relative are very precarious. In any case it would be the natural construction . For the use of , cf. 3Jn 1:1. It may be characteristic of the writers style. But the emphatic language of the rest of the verse suggests that the author is thinking of those who do not love, and love in truth.
] Cf. 3Jn 1:1, where the word is again anarthrous. The phrase is not merely adverbial, a periphrasis for truly. It suggests a love which is exercised in the highest sphere, which corresponds to the truest conception of love. Cf. , conduct in which everything is regulated by truth.
…] The unsuitability of this language, if addressed to the members of a single family, has already been pointed out. As addressed to members of a Church in which the Elder can confidently reckon on faithful support, while he is fully conscious of the existence of divisions and of strenuous opposition to himself and his teaching, they offer no difficulty and have their special significance.
] Cf. 1Jn 1:6 (note). The truth, as revealed by the Christ, and gradually unfolded by the Spirit, who is Truth. It covers all spheres of life, and is not confined to the sphere of the intellect alone.
] 93: Iohannes senior tol. Cassiod. | ] pr. 73 | ] pr. 31 | ] Isa_65 (317) | ] Ib 62. 161 (498) | Ia 158 (395) | B K P al.pler. vg. sah. cop. syrp arm. aeth.] A 73 syrbodl Thphyl.: + L | kai 3:0] om. Ia 170 (303) | ] Ia 157(547).
2. ] The possession of the truth as an abiding force which dominates the whole life calls out the love of all who share the possession.
]The author includes the Church to whom he is writing, or at least its faithful members, in the numbers of those who know the truth.
] An expression of sure confidence rather than of a wish. The truth must always abide in the Society, though individual members may fall away. For the parenthetical construction, cf. 1Jn 3:1, , .
] om. 27. 29. 66**. 106* fu. syrp txt | B K L P etc.] A : 13. 65 dscr: om. 66** | ] 22. 68. 100. 104 cscr jscr | ] quia et uobiscum erit et nos in aeternum uobiscum eritis arm. | ] 22. 68. 100. 104 ascr cscr jscr al. | 31 syrbodi et p: Ia 200f (83).
3. ]The taking up of the language of the preceding verse is thoroughly in accord with the writers habit. Compare the repetition of in the preceding verse. The wish expressed in ordinary salutations here passes into assurance. Perhaps in view of their circumstances the need of assurance was specially felt by writer and recipients as well.
, , ] This exact form of salutation is found elsewhere in the Epistles to Timothy. It is a natural expansion of the commoner which in some sense combines the Greek and Hebrew forms of salutation; and it fits in well with the general tone of later Epistles. Neither nor the cognate verb occurs elsewhere in the Johannine writings. Cf. Jud 1:2, : Polycarp, ad Phil. , and the Letter of the Smyrnaeans, .
…] The whole phrase brings into prominence the views on which the author throughout lays most stress-the Fatherhood of God, as revealed by one who being His Son can reveal the Father, and who as man () can make Him known to men. Cf. Joh 20:31, . The words used contain implicitly the authors creed.
] The two vital elements of the Christian Faith, the possession of the highest knowledge and its expression in action. They are the keynotes of the Epistle.
] om. A | ] + 15. 36 | B L P al. sat. mu. cat. am. sah. boh-ed. syrbodl aeth. Thphylcom Oeccom] K al. plu. vg. (et. fu. demid. harl. tol.) arm. boh-codd. (. . post arm. boh.) syrp. An obvious correction to the more usual 2nd pers. of salutations | ] Ib 260 (440): + Ic 116, 486, 356 (-) | ] pr. Ia 200f (83) | c A B L P al. pler.] * 11. 18. 19. 32. 40. 57. 68. 98. 105. 126 cscr. A natural correction to the more common usage of salutations; cf. Ro., 1, 2 Co. Gal. Eph. Ph. Col., 2 Th., 1, 2, Ti. Philem. Apoc. Clement. Polycarp has | ( 1:0) om. sah. | (? ver. 3)] om. Ia 254 (?) Ic 486 (-) | (? 1:0)] pr. Ia 256 (24) | 2:0] om. * 99 fscr am. | ] pr. K L P al. pler. cat. tol. cop. syr. arm. Thphyl. Oec.: H257 (33) Ia 203ff. 192 (808) | 1:0] om. H 6 () Ic 114 (335) | 2:0] pr. * | Ia 506 (60) | ] H 6 () | ] pr. Ia 203 (808): Ib 365 (214).
4-11. Counsel and warning
4. ] Cf. 3Jn 1:3; Luk 23:8. We may compare also St. Pauls use of in the opening verses of eight of his Epistles. It is part of the usual order of epistolary composition to strike first the note of praise or thankfulness. The aorist is probably not epistolary, the contrast of in ver. 5 makes it almost certain that it refers to past time.] The connection of this word with shows that we have here one of the instances, of which there are several in the N. T., which prove that in certain words the perfect is in this period beginning to lose its special force, though the process has not yet gone so far as is often maintained. Cf. Burton, N. T. Moods and Tenses, p. 44, who regards the usage as confined in the N.T. to a few forms, , , , ,. To distinguish in this verse between the initial moment () and the ground of it which still continues is precarious.
A comparison of 3Jn 1:3 suggests that the information which caused his joy came to the Elder through travelling brethren who, perhaps from time to time (cf. ), brought him news of the sister Church. There is no suggestion of an earlier visit of his own to the Church to which he is now writing. In that case he would probably have used the aorist.
] He cannot praise the whole Church without distinction. All the members of the community had not remained faithful to the truth. If many had not themselves gone out into the world as deceivers (ver. 7), many had listened to the seductive teaching of such deceivers. It seems probable that even the majority had been led astray.
] Cf. ver. 1, and 3Jn 1:4. The truth corresponds to perfection in every sphere of being.
] Cf. Joh 10:17 f. , . , . , . . Cf. Joh 12:49; 1Jn 3:23. The phrase is used elsewhere in the N. T.; cf. Act 17:15; Col 4:10. Dom Chapmans ingenious suggestion, that the meaning of this verse should be determined by the passage quoted from Jn. 10., breaks down, as Prof. Bartlet has shown, on a point of grammar. The present participle () could not be used in such a sense. Men could hardly be said to continue in the exercise of the remarkable virtue of martyrdom. The command referred to here must be either the new commandment to love as Christ loved (cf. 1Jn 4:21), which perhaps suits ver. 5 best, or the commandment to faith and love; cf. 1Jn 3:23, , , . On the whole the latter suits the whole context better.
] om. Ib 260 (440): + Isa_65 (317) | ] Ia 254* (?) K306 (119) | ] Ia 70 (505) | ] post. O 46 (154): 40. 67. 69. 101. 180 Iscr | ] secundum mandatum quod arm. | ] + Ia 70 (505) | ] 13. 28. An accidental error (? from Joh 10:18) | ] A 73 | ] om. B.
5. ] The adverb is temporal. Cf. ver. 4, .
] If has the special force of suggesting some sort of equality of position between the two parties concerned (in the exercise of the full privilege of Christian fellowship, Wsct.), the emphasis is laid on the words . The Elder who has the right to command merely grounds a personal request, as between equals, on the old command laid on both alike by the Master. If, however, the special meaning of is to be found in the emphasis which it lays on the person addressed, as opposed to the thing asked (), then is the emphatic word. He can ask in full confidence of the Elect Lady that which is no new command, pleading for the fulfilment of the old commandment laid on her and on all by the Lord. But was the natural word to use. Cf. Oxyrh. Pap. 2:292, .
] The writer includes himself and all Christians among the recipients of the command. There is no need to limit his application of the first person plural to those who originally heard the command given.
] These words should probably be taken, not as dependent on , but as defining the . The instances of the purely definitive have been collected before.
] Ia 101. 7f, 65 (40) boh-cod. | B K L P al. pler. cat. sah. Thphyl. Oec.] A 5. 13. 31. 68 dscr vg. cop. Lcif. | ] 64. 65. 66. 106 dscr * al. uix. mu. arm. aeth. | ] inc. sahb | ] + : + syrp | A] B K L P al. pler.: 31. 38. 68 ascr al. fere. 20 | ] pr. Ia 254 (?).
6. ] Cf. 1Jn 5:3, 1Jn 3:23. In the first Epistle the love which is said to consist in the keeping of His commandments is more clearly defined as the love of God. Here it is left undefined. The immediate context ( ) suggests that the writer is thinking especially of Christian brotherly love. The highest expression of this love is found in obedience to all the commands (however variously expressed) which God has enjoined in regulation of the relations between brethren. The clearest expression of love is obedience to the will of God, so far as He has revealed His will in definite precepts. It is quite in the writers style to make the more absolute statement, even if he is thinking particularly of a special application.
] The order of the words, if this is the true text, lays stress on . This is the one command in which all precepts are summed up. ] If the reading is correct, the which precedes must be resumptive. Cf. 1Jn 3:20, according to a possible interpretation of that verse. The omission of certainly appears to be an attempt at simplification. In either case the clause must be taken with what follows, and regarded as thrown forward for the sake of emphasis.
] In order to avoid the appearance of tautology most commentators interpret as referring to , the main subject of the verse. It would be tempting to refer it to the subject of the sentence (ver. 4). The one command is that we should walk in truth as we have heard it from the beginning. This would suit the following verse. But the more natural reference is to the command. Cf. the Vulgate rendering in eo (sc. mandato). If this is possible, the emphasis must be on and . The command which sums up all the precepts, which men show their love in obeying, is the command to active obedience to Gods will as it has been revealed from the beginning of the Christian life, to abide in what they have always known, and to let it regulate their whole conduct and life.
] om. aeth. | ] Ia 70 (505) | 20] pr. et arm. boh-ed. | ] post (+) L P al. pler. ugcle et. demid. harl. tol. sah. cop. arm. Lcif. Thphyl. Oec. | ] ut incedamus in hoc quod audiuistis antiquitus aeth. | B P al. pler. syrbodl et p Lcif. Thphyl. Oec] pr. A K 13. 31. 73. al. mu. cat. vg. sah. cop. arm. | 20] om. K 13 al. mu. cat. vg. sah. boh. (uid.) arm. | ] om. Ia 175 (319) | ] L 13 al. aliq. Thphyl.: : incedamus arm-codd. boh-ed.
7. ] gives the reason for the preceding . If this refers to love, the reason given must be either (1) that the presence of such false teachers as are here described is likely to prove destructive to the exercise of mutual love among Christians, or (2) that their teaching, in denying the reality of the Incarnation, cuts away the whole foundation of Christian love as called out by the great act of love in which God expressed His love for the world. But both these interpretations are forced, and the contents of this verse point to a different interpretation of ver. 6, that, namely, which throws the emphasis on the word .The command to mutual love grounded on true faith must be obeyed so as to find expression in action and conduct ().Otherwise the forces which make against obedience will be too strong. Many have joined the world, and their power to lead astray is great.] Cf. 1Jn 2:26, , and the accusation brought against the Lord by some of the crowd in Joh 7:12, : cf. also Justin Martyrs .The substantive does not occur in the Johannine writings except in this verse. The verb is fairly common in the Apocalypse.
] Cf. 1Jn 4:1, . The verb probably does not refer to the excommunication or withdrawal of the false teachers (contrast 1Jn 2:19, ). It suggests the idea that these deceivers have received their mission from the Evil One, in whose power the whole world lieth.
] The subjective negative is naturally used when a class is described and characterized. They are distinguished by their refusal to confess the truth of the Incarnation.
] Cf. 1Jn 4:2 ff., esp , of which the present passage is almost certainly a reminiscence; cf. the notes on the earlier passage. The chief difference is in the tense of the participle. By the use of instead of the confession is taken out of all connection with time and made timeless. In the First Epistle stress was laid on the historical fact and its permanent consequences. Here the writer regards it as a continuous fact. The Incarnation is not only an event in history. It is an abiding truth. It is the writers view that humanity has been taken up into the Deity. The union is permanent and abiding. His view as to the exact difference in the relation of the Logos to the world and to mankind, which was brought about by the Incarnation, is not so clear. All creation was life in Him. Before the Incarnation He came to His own. But it is clear that he regarded it as a completely new revelation of what human nature was capable of becoming, and as establishing the possibility for all future time of a more real union between God and man. The Incarnation was more than a mere incident, and more than a temporary and partial connection between the Logos and human nature. It was the permanent guarantee of the possibility of fellowship, and the chief means by which it is brought about.1
…] Cf. 1Jn 2:22 and 18. The coming of Antichrist is fulfilled in the sum-total of all the evil tendencies in the work and influence of those who refuse to confess Jesus Christ come in flesh. ] The deceiver, par excellence, known as Antichrist in popular expectation. As in the First Epistle, the writer uses the term as the convenient expression of the evil tendencies of his time. He thus spiritualizes the popular idea, but he nowhere throws any light on the general character or the details of the popular legend. The use of the plural in some Latin and Syriac authorities, supported by one or two cursives, bears witness to the difficulties felt by those who did not easily understand the drift of his language.
(- ) A B al. plus15 cat. vg. (et. am. fu. demid. harl. Bed. m8 tol. prodierunt, Lcif. progressi sunt) sah. syrbodlet p arm. Ir. Ps. Chr.] K L P al. pler. Thphyl. Oec. Clearly a correction caused by the which follows. The form found in A is probably original | ] Ia 200f (83) | ] om. Isa_55* (236) Ib 209f (386) | ] + Ib396-398 (-) K51359 (17) | ] hii fallaces et antechristi sunt m 8: isti sunt fallaces et antichristi Lcif.: hi sunt seductores et antichristi syrp mg: Ia 70, 7 (505) Ic 258 (56).
8. ] Cf. Mar 13:9, : 1Co 16:10, : and for the form of expression, 1Jn 5:21, . The use of the active with the reflexive pronoun emphasizes the duty of personal effort.
…] The reading of B, etc., –, is almost certainly the true text. The other variants are easily explained as attempts to reduce this reading to uniformity, by using either the first or the second person throughout.
] Cf. Joh 6:27, Joh 6:28, : and for the thought of the reward, Joh 4:36, , . Perhaps these passages offer a more probable source for the ideas of this verse than the quotation from Rth 2:12, , , out of which Dr. Rendel Harris has elaborated his ingenious suggestion that the Lady to whom the Epistle is addressed was a proselyte, a Gentile Christian, and a widow. Holtzmann`s criticism of this suggestion as allzu scharfsinnig is not unmerited. It may be of interest to notice that the reference to Rth 2:12 is to be found in Wettstein, who has provided or anticipated far more of the best illustrative parallels than the acknowledgments of his work in later Commentaries would lead us to suppose. Wettstein also quotes the Targum, retribuat tibi Deus retributionem bonam operum tuorum in hoc seculo et erit merces tua perfecta in seculo futuro a Deo Israelis, and also Xen. Cyr. Exp. vii. .
For , cf. Rom 1:27, : Oxyrh. Pap. ii. 298 (p. 299), .
A B P Dam. etc.] Dam. Ir. Lcif. | , ( ) A B 5. 13 40, 66**. 68. 73. 137 dscr fscr jscr al. fere. 15 cat. vg. sah. cop. syrutr arm. aeth. Ir. Lcif. Ps. Chr. Isid. Dam. Thphyl com Oeccom] , K L P 31 al. plu. Thphyl txt Oectxt | B (-) K L P 31 al. plu. sah. syrp mg Thphyltxt Oectxt] A 5. 13. 40. 66**. 68. 73. 137 d f jscr cat. vg. cop. syrbodl et p txt arm. aeth. Ir. Lcif. Ps.-Chr. Isid. Dam. Thphylcom Oeccom: K 186 364 (223) | ] L Dam. (? cf. Joh 1:14). According to Tischendorfs note it would seem that what is probably the true text is supported by B sah. syrp mg only. See note above.
9. ] The phrase should be taken as a whole. The sarcastic reference of to the claims of false teachers to the possession of a higher knowledge and more progressive intelligence was naturally misunderstood. The of the Receptus was the inevitable result. What was not understood had to be corrected into an intelligible commonplace. If this were the true text, we should have to supply as object from the following . But the originality of is obvious. For the use of , Windisch quotes Sir. 20:27, .
The non-repetition of the article before is significant. All progress is not condemned, but only such progress as does not fulfil the added condition of abiding in the teaching.
] There is nothing in the context or the usage of the N.T. to suggest that should be regarded as an objective genitive, the writer meaning by the phrase the apostolical teaching about Christ. Such an interpretation would seem to be the outcome of preconceived notions of what the author ought to have meant rather than of what his words indicate. Cf. Joh 18:19, : Joh 7:16, , where there is the same transition to the absolute use of the word which is found in this verse. Cf. also Mat 7:28; Mar 4:2; Luk 4:32; Act 2:42; Rev 2:14 ( ), 2:15 ( ). The teaching no doubt includes the continuation of Christs work by His Apostles, but it begins in the work of Christ Himself. In the view of the writer all true teaching is but the application of He did not regard Paul or any other Apostle as the inventor of most of what was characteristic of the Christian Faith as he knew it.
] Cf. 1Jn 2:22f., a passage of which this verse is probably a summary. It is hardly intelligible except in the light of that passage, or of teaching similar to that which it contains. The true revelation of God was given in Jesus Christ. He who rejects the truth about Christ cannot enjoy the fellowship with God which Christ has made possible for men. …] Cf. 1Jn 2:23 ff. and notes. As was pointed out in the Introduction and also in the notes on that passage, the words can refer equally well to Gnostic claims to a superior knowledge of the Father, and to Jewish opponents who shared with their Christian antagonists the belief in the God of Israel.
(? )] om. Ia 1100 (310) | A B 98mg am. fu. harl. sah. boh. aeth.] K L P al. pler. cat. syrbodl et p (qui transgreditur) arm. Eph. Thphyl. Oec.: qui recedit vgcle demid. tol. Lcif. Didlat | 10] 31 | 10] 13 | – 20] om. Ib 365*. 356*. 260f (214) Ic 353, 174, 506 (58) | Isa_55 (236) Ib 370 (1149): om. Ib 157 (29) | ] nouit arm. | 20] 100 | (? 20)] Ib 260 (440) | 20] om. H 6 ()| 20 A B 13. 27, 29, 66**. 68 vg. sah. syrp txt arm. Didlat Fulg.] + eius syrbodl et p Lcif.: + K L P al. pler. cat. boh-ed. aeth. Thphyl. Oec.: (?)+ Ia 459 (125) | ] B K L P al. pler. cat. vgcle sah. cop. syrbodl et p aeth. Lcif. Did.] A 13, 31 (om. 20). 68 am. fu. demid. harl. tol. arm. Fulg. | ] post Isa_7 (?) Ic 208-116 (307) | 20] pr. Ib 260 (440).
10. …] Cf. Didache xi. I, 2, , . There is nothing in the Epistle itself to indicate that this verse at last discloses the special purpose of the whole Epistle. Its purpose is clearly to encourage those to whom it is addressed to continue in the active exercise of the faith and love which they had learned from Christ and His Apostles, even to the point of refusing hospitality to those who claimed to come in Christs name, but who, in the writers opinion, were destroying the work of Christ by their teaching.
The form of the conditional sentence used presents the case as more than a mere possibility, rather as something not unlikely to happen.
] The usage of in the Johannine Epistles is confined to the coming of Christ, or Antichrist, or of the brethren visiting another Church (3Jn 1:3), or of the Elder paying a formal visit (3Jn 1:10, ). It is dangerous to read a special sense into common words. But clearly the accompanying condition, , limits the reference to those who claim to come as Christians, and to have a teaching to communicate to the members of the Church. The context excludes the idea that the writer is thinking of casual visits of strangers. Those to whom he would refuse recognition claim to be received as brethren by fellow-Christians. In his view their conduct has made that impossible.
] For the use of the verb, cf. Joh 1:12, : 6:21, : 13:20, . ] Elsewhere in the N.T. is only used in the greeting at the beginning of Epistles (Act 15:23, Act 15:23:26; Jam 1:1). These passages throw no light on the question whether the welcome at meeting or the farewell greeting is meant. There is really nothing in the usage of the word or in the context to decide the question. We may perhaps compare Luk 10:5, . In the LXX the use of in this sense is confined to the letters contained in the Books of the Maccabees.
] Ic 506 (60) | ] post 31 | ] pr. Ic 114 (335).
11. This verse gives the grounds on which the injunctions of the preceding verse are based. The welcome and greeting contemplated are clearly such as express approval of the character and work of those who claim such reception.
] always expresses a participation realized in active intercourse. It never denotes a mere passing sharing. Cf. 1Ti 5:22; 1Ti_1 P. 4:13.
] The form of expression is chosen which lays greatest stress on the adjective. Cf. 1Jn 2:7, 1Jn 2:8, 1Jn 2:1:2, 1Jn 2:3; Joh 10:11.
(?)] om. Ia 1402 (219) K2 (S) | ] post K L P al. pler. cat. Ir. Thphyl. Oec. | ] om K al. 25 Oec. | ] + ecce praedixi nobis ne in diem Domini condemnemini m63 : + ecce praedixi nobis ut in diem Domini nostri Jesu Christi non confundamini vgsix Such additions are not uncommon in the text of the Speculum.
12, 13. Conclusion
12. ] The position of the pronoun is perhaps emphatic. The writer of these Epistles is clearly well acquainted with the circumstances of those whom he addresses.
] One of the more certain instances in the N.T. of the epistolary aorist.
] Cf. the similar phrase in 3Jn 1:13, , and 2Co 3:3, . The material denoted is, of course, papyrus, the usual material for correspondence and for the cheaper kinds of books. Contrast 2Ti 4:13, .Cf. Jer_43. (36.) 23, .] If there is any difference of meaning between this word and the more usual into which it has been altered in the Textus Receptus, seems rather to mean to pay a visit (cf. 1Co 2:3, 1Co 16:10, ). The intercourse which the coming makes possible is emphasized rather than the actual fact of coming. But cf. Tebtunis Pap. ii. 298 (p. 421), , and also Joh 6:21 ( ), 25. ;
] Cf. 3Jn 1:14, and 1Co 13:12, : Num 12:8, ( ).
…] Cf. 1Jn 1:4; 3Jn 1:4. The object of the proposed visit is the same as that which the writer had in view in writing the First Epistle. It is generally to be noticed that the closest parallels in the Johannine writings are given some slightly different turn in different circumstances, which suggests that in both cases the writer is using his own favourite expressions rather than copying those of another.
c A2 B K L P al. pler. cat. vg. etc.] *A* 27. 29. 61. 64. 180 oscr: K51 (17) arm. | ] post 99 Rev_3 scr | ] 17. 73 gscr | ] pr. sed arm. | sah. | B K L P al. longe. plur. sah. syrbodl et p Thphyl. Oec.] A 5. 13 27. 29. 66**. 73 dscr Rev_10 cat. vg. cop. arm. aeth.: 68 | A B 5. 6. 7. 13 27. 33. 65. 66**. 68. 137. 180 dscr vg. syrp Thphyl. Oeccom ()] K L P al. longe. plur. cat. tol. sah. syrbodl arm. aeth. Oectxt: uidere boh-ed. | ] Ib 396 (-) | K L P al. pler. cat. syrbodl et p arm. Thphyl. Oec.] A B 5. 13 27. 29. 65. 66**. 68. 69. 73. 101. 104 cscr Rev_8 vg. cop. aeth.: meum sah.: om. 21. 37. 56. Nestle retains in his Greek text, but it is probably a correction into conformity with the common reading in the First Epistle | ( *) Bvg. (et. fu. demid. harl. tol.) Thphyl.] A K L P al. omnuid cat. am. Oec.
13. The natural explanation of and is undoubtedly that which identifies the mother with her children, the Church, with the individual members of which it is composed. There is no difficulty in inventing hypotheses to account in other ways for the change between the singular and plural (cf. especially the of the preceding verse), and the absence of any greeting from the elect sister herself. But is it worth while in view of the fact that so much simpler an explanation lies ready to hand? Cf. Windisch, Die Grsse (nicht der Neffen und Nichten, sondern) der Glaubensgewissen am Orte des Schreibers.
] Cf. ver. 1. The word does not occur elsewhere in the Johannine writings except in the Apocalypse (17:14, ). But the writer`s use of it is perfectly natural in the light of Joh 15:16, Joh 15:19, , and other passages in the Fourth Gospel and also in the Synoptists. Cf. 1 P. 5:13; Rom 16:13.
] saluta syrp txt aeth. | ] matris boh-cod. | ] 15. 26 fu.: om. 73: 114: + h. 68. 69. 103 ( ) syrbodl et p arm.: + gratia et caritas uobiscum aeth.: + al. pler. cat. fu. syrbodl et p aethpp Thphyl. Oec.
A 4. Codex Alexandrinus. London. Brit. Mus. Royal Libr. I. D. v.-viii. (v.).
13 13 ( = 33gosp.). 48. Paris. Bibl. Nat. Gr. 14 (ix.-x.).
. 2. Codex Sinaiticus. Petersburg (iv.).
B 1. Codex Vaticanus. Rome. Vat. Gr. 1209 (iv.).
P P. 3. Petersburg. Bibl. Roy. 225 (ix.). Palimpsest. 1Jn 3:2-1 .
L 5. Rome. Angel. 39 (ol. A. 2. 15) (ix.).
6. Athos. Lawra 172 (52) (viii.-ix.).
1 There is, however, much to be said for the simpler explanation of , which refers it to the future manifestation of the Parousia. Cf. Barnabas 6:9, .
25 25. 103. London. Brit. Mus. Harley 5537 (a.d. 1087). 2Jn 1:5 missing.
h. h. Fleury Palimpsest, ed. S. Berger, paris, 1889, and Buchanan, Old Latin Biblical Texts, Oxford (v.). 1Jn 1:8-20.
Walking in Truth
2Jn 1:1-13
This exquisite letter, a model of old-world correspondence, was probably written when the Apostle was the guest of the nephews of the lady addressed. The Epistle revolves around the two words, love and truth, which were the poles of his life. When Christ is in us, not only are we true in judgment and speech, but we recognize truth wherever it is to be found. No horizon bounds the vision of the true and truth-loving soul. Be true and loving, and you will have a rich heritage of grace, mercy, and peace. Love is best shown by obedience. 2Jn 1:8 shows a pastors anxiety. Dont go on without Christ or you will lose God, 2Jn 1:9. Remember that love can be stern, 2Jn 1:10.
The letter reveals the strength, purity, and love of the primitive Church. Let us put into our letters thoughts which will make them worth receiving and keeping.
Second John – Letter To A Lady
Johns second and third brief letters, while altogether different from the first Epistle are nevertheless of great importance. They bring before us guiding principles that have often been overlooked, but are needful if the people of God are to walk in a way pleasing to God.
John deals primarily, as we have seen, with truth concerning the family of God. Peters letters deal chiefly with the government of God. Pauls Epistles are concerned mainly with the church of God. But in these last letters, written many years after both Peter and Paul had sealed their testimony with their blood, we get instruction regarding church fellowship that we cannot afford to ignore if our fellowship is to be real.
In 2 John a Christian lady is warned regarding false teachers. Through Johns warning we learn what our individual attitude toward all anti-Christian propagandists should be. In 3 John the message is the very opposite. We learn through the apostles instruction to Gaius what our behavior should be towards those who are lovers of Christ and who go forth proclaiming His truth. These Epistles are charming in their simplicity, and give us a wonderful insight into the heart of a man who speaks of himself as an elder rather than as an apostle, even though we know he was that.
In this second letter John addressed himself to the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth (2Jn 1:1). There is no reason to suppose that the elect lady is the church, as some have thought, nor yet that we should read, the Lady Electa, as others have suggested. The elect lady was evidently a Christian woman who, with her children, had embraced the doctrine of Christ. In all probability she was one who had been blessed and helped through Johns ministry. She had evidently written to him for advice as to how she would be expected to act when imposed upon to open her home to false teachers. Would Christian charity demand that courtesy and hospitality be shown even to these, or were there other responsibilities which must first be considered? Johns letter is clearly an answer to hers. He emphasized faithfulness to the truth, For the truths sake, which dwelleth in us, and shall be with us for ever (2Jn 1:2).
In his salutation he invoked grace, mercy, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, [and this] in truth and love (2Jn 1:3). How full the title here! Men were teaching derogatory things concerning our Lord. The Spirit would give Him fullest honor and recognition.
Johns heart had been gladdened by the good report that had reached him of the ways of the elect ladys household. Her children walked in the truth in accordance with the commandment received from the Father. Hers was a truly Christian home in the midst of an ungodly world. The commandment referred to in verse 4 (2Jn 1:4)is that which had been made known from the beginning (2Jn 1:5). It is the revelation of the will of God as given by our Lord that we love one another. But this love is not to be confused with mere fleshly sentimentality. This is love, that we walk after his commandments (2Jn 1:6). Again he emphasized the fact that he was speaking of nothing new (as is customary with deceivers), but he said, That, as ye have heard from the beginning, ye should walk in it.
The Christian teaching is not in the process of evolution. It is not passing from one stage to another as theologians and religious philosophers devise new systems. It is the faith once[for all] delivered unto the saints (Jud 1:3). That which is new and not from the beginning is a deceit and a delusion.
Many had already come to consider themselves as advanced, and gloried in being freed from the dogmas of the past. John spoke of these people when he wrote, For many deceivers are entered into the world who confess not that Jesus Christ is come in the flesh (2Jn 1:7). He referred to those, later known as docetic gnostics, who denied the humanity of our Lord. According to them Jesus only appeared to be a man. It is this error that John combated in the opening verses of his first Epistle. All such teachers the apostle branded as deceivers and antichrists. They were opposed to the Christ of God. Their denial of His manhood marked them out as unsaved men, enemies of the truth of God. To associate with these apostates in any way was dangerous, hence the admonition: Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward (2Jn 1:8). Real believers cannot lose what God has bestowed in grace, but there is a grave danger that they will deprive themselves of the rewards for faithfulness if they ever tamper with the errors that are being taught by these apostates.
The primary reference, beyond all doubt, is to the gnostics of various sects, whether Cerinthian, who distinguished between the man Jesus and the divine Christ who, according to them, came to abide on and indwell Jesus at His baptism, or docetists, who denied the reality of His physical body and held that it was only an appearance by which the Christ revealed Himself to men. There were many widely divergent schools of thought among these false teachers, but all rejected Christs vicarious sacrifice for sin on the cross. All alike would rob the believer of the great foundation truths upon which the soul rests. They all boasted of progress in the revelation of divine mysteries, but the apostle condemned all such haughty claims as he solemnly declared: Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son (2Jn 1:9).
John certainly is not referring to believers who may not see eye to eye with others regarding certain doctrinal subtleties. The teachers described are not Christians at all. They have therefore no claim whatever on the sympathetic cooperation of the people of God. So to this elect lady John said, If there come any unto you, and bring not this doctrine, receive him not into your house, neither [greet him]: For he that [greeteth him] is partaker in his evil deeds (2Jn 1:10-11). This instruction is clear. It positively forbids a Christian to show any fellowship whatever with a teacher of soul-destroying error. Such teachers have no right to the hospitality of believers who owe everything for eternity to the Savior whom these apostates blaspheme.
The closing verses are beautiful in their simplicity, but require no comment.
2Jn 1:1
Truth the Bond of Love.
Consider the moral atmosphere which surrounded, and the motive power which created and sustained, that strong bond of affection which bound the heart of St. John to the Christian lady and her family.
I. The atmosphere of this friendship was sincerity: “Whom I love,” not in the truth (there is no article in the original), but “in truth.” Not “truly”: St. John would have used an adverb to say that. What he means is that truth-truth of thought, truth of feeling, truth of speech and intercourse-was the very air in which his affection for this Christian lady had grown up and maintained itself. And the word which he uses to describe this affection points to the same conclusion. It does not mean instinctive personal affection-affection based on feeling and impulse, such as exists between near relations; still less does it denote that lower form of affection which has its roots and its energy in passion and sense. It stands for that kind of affection which is based on a reasoned perception of excellence in its object; and thus it is the word which is invariably used to describe the love that man ought to have for God. But such a love as this between man and man grows up and is fostered in an atmosphere of truthfulness. It is grounded not on feeling or passion, but on a reciprocal conviction of simplicity of purpose; and being true in its origin, it is true at every stage of its development. It is mortally wounded, this “love in truth,” when once it is conscious of distinct insincerity. When once it has reason to doubt the worthiness of its object, when once it falters in its utterance of simple truth, from a secret fear that there is something which cannot be probed to the quick or which cannot bear the sunlight, then its life is gone, even though its forms and courtesies should survive. It may even be strengthened by a temporary misunderstanding when each friend is sincere. It dies when there is on either side a well-grounded suspicion of the taint of insincerity.
II. What was the motive power of St. John’s love? St. John replies, “For the truth’s sake, which dwelleth in us, and shall be with us for ever.” He adds that all who know the truth share in this affection. Here we have an article before “truth.” “The truth” means here, not a habit or temper of mind, but a body of ascertained fact, which is fact whether acknowledged or not by the mind to be so. What is here called “the truth” by St. John, we should in modern language speak of as “the true faith.” This was the combining link, as sincerity of purpose was the atmosphere, of the affection which existed between this Christian lady and St. John. Among the counteracting and restorative influences which carry the Church of Christ unharmed through the animated, and sometimes passionate, discussion of public questions, private friendships, formed and strengthened in the atmosphere of a fearless sincerity and knit and banded together by a common share in the faith of ages, are, humanly speaking, among the strongest. One and all, we may at some time realise to the letter the language of St. John to this Christian mother. Many of our brethren must realise it now. They have learnt to love in truth, not by impulse; they have learnt to bind and rivet their love by the strong bond of the common and unchanging faith. All who know anything of Jesus Christ know something of this affection for some of His servants; some of us, it may be, know much, much more than we can feel that we deserve. Such love is not like a human passion, which dies gradually away with the enfeeblement and the death of the nerves and of the brain. It is created and fed by the truth which “dwelleth” in the Christian soul, and which, as St. John adds, “shall be with us for ever.” It is guaranteed to last, even as its eternal object lasts. It is born and is nurtured amid the things of time; but from the first it belongs to, and in the event it is incorporated with, the life of eternity.
H. P. Liddon, Easter Sermons, vol. ii., p. 195.
Reference: 2.-Spurgeon, Morning by Morning, p. 299.
2Jn 1:3
Grace, Mercy, and Peace.
We have here a very unusual form of the apostolic salutation. “Grace, mercy, and peace” are put together in this fashion only in Paul’s two epistles to Timothy and in this the present instance; and all reference to the Holy Spirit as an agent in the benediction is, as there, omitted. The three main words, “Grace, mercy, and peace,” stand related to each other in a very interesting manner. The Apostle starts, as it were, from the fountain-head, and slowly traces the course of the blessing down to its lodgment in the heart of man. There is the fountain, and the stream, and, if I may so say, the great still lake in the soul into which its waters flow, and which the flowing waters make; there is the sun, and the beam, and the brightness grows deep in the heart of God: grace, referring solely to the Divine attitude and thought; mercy, the manifestation of grace in act, referring to the workings of that great Godhead in its relation to humanity; and peace, which is the issue in the soul of the fluttering down upon it of the mercy which is the activity of the grace. So these three come down, as it were, a great, solemn marble staircase from the heights of the Divine mind, one step at a time, to the level of earth; and blessings are shed along the earth. Such is the order. All begins with grace; and the end and purpose of grace, when it flashes into deed and becomes mercy, is to fill my soul with quiet repose, and shed across all the turbulent sea of human love a great calm, a beam of sunshine that gilds, and miraculously stills while it gilds, the waves.
I. The first thing, then, that strikes me in it is how the text exults in that great thought that there is no reason whatsoever for God’s love except God’s will. The very foundation and notion of the word “grace” is a free, undeserved, unsolicited, self-prompted, and altogether gratuitous bestowment, a love that is its own reason, as indeed the whole of the Divine acts are. Just as we say of Him that He draws His being from Himself, so the whole motive for His action and the whole reason for His heart of tenderness to us lies in Himself.
II. And then there lies in this great word, which in itself is a gospel, the preaching that God’s love, though it be not turned away by, is made tender by, our sin. Grace is love extended to a person that might reasonably expect, because he deserves, something very different; and when there is laid as the foundation of everything “the grace of our Father and of the Son of the Father,” it is but packing into one word that great truth which we all of us, saints and sinners, need-a sign that God’s love is love that deals with our transgressions and shortcomings, flows forth perfectly conscious of them, and manifests itself in taking them away, both in their guilt, punishment, and peril. God’s grace softens itself into mercy, and all His dealings with us men must be on the footing that we are not only sinful, but weak and wretched, and so fit subjects for a compassion which is the strangest paradox of a perfect and Divine heart. The mercy of God is the outcome of His grace.
III. And as is the fountain and the stream, so is the great lake into which it spreads itself when it is received into a human heart. Peace comes, the all-sufficient summing up of everything that God can give and that men can need, from His loving-kindness and from their needs. The world is too wide to be narrowed to any single aspect of the various discords and disharmonies which trouble men. Peace with God; peace in this anarchic kingdom within me, where conscience and will, hopes and fears, duty and passion, sorrows and joys, cares and confidence, are ever fighting one another, where we are torn asunder by conflicting aims and rival claims, and wherever any part of our nature asserting itself against another leads to intestine warfare, and troubles the poor soul. All that is harmonised, and quieted down, and made concordant and cooperative to one great end when the grace and the mercy have flowed silently into our spirits and harmonised aims and desires.
A. Maclaren, British Weekly Pulpit, vol. ii., p. 99.
THE SECOND EPISTLE
The Second Epistle is addressed by the elder unto the elect lady and her children. The word elder has the same meaning as it has in 1Pe 5:1-14. Some take it that the elect lady means an assembly, and her children the members of the assembly. But this is a very strained application.
The word Kyria (lady) excludes this meaning, besides other reasons which we do not follow here. She was a Christian woman of note generally known and beloved, having children, whom the apostle had found walking in the truth. She had also a sister with children, who seems to have been in the same place where the apostle was, probably in Ephesus. This is indicated by the last verse of the Epistle, The children of thy elect sister greet thee. The keynote of this message to the elect lady, unknown by name, is the word truth. The apostle lets them know that he loves them, as well as all other believers in the truth. That is the ground of real love; every child of God–man, woman or child–is best beloved for the sake of the truth, the blessed truth so abundantly poured forth in the First Epistle, the truth which is Christ Himself And that truth dwelleth in us, and shall be with us forever. Thus the truth Known binds together in closest fellowship all who know Him.
Then follows a blessed greeting, Grace, mercy and peace shall be with you, from the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. The statement, the Son of the Father is unique; it is not found elsewhere in the New Testament and is in full keeping with the object of this little Epistle, for the denial of Christ coming in the flesh, and the warning against these deceivers, is the chief message of the Epistle. The great joy of the Apostle was that he found them walking in the truth, that the children of the elect lady walked according to the commandment received from the Father (1Jn 3:24). Having the truth necessitates walking in the truth. One who claims to have the truth and does not walk in it, shows that he does not know the truth in his heart. But walking in the truth is the result of having and knowing the truth.
What we have stated before, that these two Epistles are appendices of the First Epistle, is seen by the fifth verse (1Jn 3:23-24). It is the old and new commandment. It was old because it was manifested in Christ Himself; new because it is just as true in us as in Him. Divine love flows from love, and reproduces itself in all who know the truth, that is, who know Christ. And this is love that we walk after His commandments. It means obedience to Him, and what else is obedience but love in exercise?
But why does he write all this? With the seventh verse he gives the reason and it is a very solemn one, indeed. Well may we look to these words in our own days for they have a great meaning for the children of God living in these closing days, as they had a meaning in the beginning of the dispensation. For many deceivers are entered into the world, who confess not that Jesus Christ is come into the flesh. This is a deceiver and an antichrist. This was true in the beginning of the age, and all through the present age the old serpent has made its many attempts to attack Christ and foster the lies concerning His person and glory, but never before has this been so evident as in our own days. The reason is that the age is about to end. Denying that Jesus Christ is come in the flesh was mentioned by John in his First Epistle (chapter 4). It includes all phases of evil doctrines concerning Christ, the Son of the Father. It is a denial of His essential deity, His true humanity, His Virgin birth, His infallibility, His holy character, His physical resurrection, and His bodily presence in glory.
We need not mention again how many such antichrists are about in these days. And John brands them in plain words as deceivers. No matter what names they have, what scholarship and honors they claim, what beautiful characters they have assumed as natural men, if they deny anything about Christ, they are deceivers. He calls, therefore, to look diligently whether some of this awful leaven is not affecting them. If in any way they were contaminated with it they, John and the fellow teachers, might lose the full reward. (See 1Jn 2:28). Then follow the instructions in 2Jn 1:9-11.
Whosoever transgresseth and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. Even the smallest error about the person of Christ is a transgression of the doctrine of Christ and if followed will lead to a complete rejection of the truth, as it has been so often seen in cases of apostates. Such deniers have not God, while he who abideth in the doctrine of Christ hath both the Father and the Son. After this declaration comes a divine command which is just as binding as any other command in the Word of God. If there come any unto you, and bring not this doctrine, receive him not in your house, neither bid him Godspeed; for he that biddeth him Godspeed is partaker of his evil deeds.
This is strong language and yet not too strong when we remember what is at stake. Any one who brings not the doctrine of Christ, the doctrine as unfolded in the previous Epistle, concerning Christ the Son of God come in the flesh, dying for sinners and all that clusters around it, is an antichrist. Furthermore he makes God a liar and in denying the doctrine of Christ robs God of His glory and man of his salvation. And every man who denies the virgin birth, or teaches the peccability of Christ, or denies His physical resurrection is such a one. He must be shunned. Fellowship with him is an impossibility. He is not to be welcomed to any Christian home, nor is he to be given the common greeting. If met anywhere there is to be no acknowledgement whatever, not even a Good Morning or Good Night. This is the meaning of the expression Godspeed.
But is not this intolerant? Yes, the intolerance of divine love. If such deceivers are welcomed and fellowship is had with them even in the slightest degree, the believer puts his sanction on a denier of Christ. God will hold all responsible who fellowship any man, any set of men, any institution or anything else, which deny His Son and His glory. This is unpalatable to many. Nowadays it is called Christian charity and broadmindedness to mingle with Unitarians, critics, and baptized infidels of various descriptions. His honor and glory is in the background. Happy are we if we stand firm and refuse such fellowship practicing this divinely given injunction by the Apostle of love. God will be our rewarder.
Having many things to write unto you, I would not write with paper and ink, but I trust to come unto you, and speak face to face, that our joy may be full. The children of the elect sister greet thee. Amen. Thus ends the Second Epistle.
ad 90, am 4094
elder: 1Pe 5:1, 3Jo 1:1
the elect lady: 2Jo 1:5, 2Jo 1:13, Luk 1:3, Eph 1:4, Eph 1:5, 1Th 1:3, 1Th 1:4, 2Th 2:13, 2Th 2:14, 1Pe 1:2
whom: 2Jo 1:2, 2Jo 1:3, 1Pe 1:22, 1Pe 1:23, 1Jo 3:18, 3Jo 1:1
known: Joh 8:32, Gal 2:5, Gal 2:14, Gal 3:1, Gal 5:7, Col 1:5, 2Th 2:13, 1Ti 2:4, Heb 10:26, 1Jo 2:21
Reciprocal: Pro 11:16 – gracious Isa 53:11 – by his Mat 10:2 – John Joh 15:7 – my Act 1:13 – Peter Act 14:23 – elders Act 20:17 – the elders Rom 16:13 – chosen 1Co 1:26 – not many mighty 1Ti 5:1 – an elder Tit 3:15 – love
2Jn 1:1. John and Peter each called himself an elder. It is not merely an allusion to their age, because they both use an article before it which would make a noun out of the word. Lady is from the Greek word KURIA, which Thayer says means “Cyria,” and then gives us the explanation, “A Christian woman to whom the second epistle of John is addressed.” Robinson defines it, “Mistress, lady,” and then adds an explanation much like that of Thayer. In the early days of the Gospel the church in some localities was contained in one family and had its regular assemblies in their house. This woman named Cyria and her children constituted the group to which John wrote this epistle. She is called elect which means a person chosen of the Lord through obedience to the Gospel. Love in the truth is said because John is using his favorite subject from a religious standpoint. All they that have known the truth indicates further that the apostle is speaking of “brotherly love.”
I.Address and Greeting: From the well-known Elder to a well-known Lady.
The greeting, with its invocation, fills a large space. It is framed after the manner of St. Paul, and remarkably incorporates the two points of truth and love which occupy the whole Epistle.
2Jn 1:1-2. The elderthe aged Apostle John, who gives himself this title because it was the only one that combined authority with ageto the elect Kyria and her children: nothing is known about the two sisters introduced at the beginning and the end, save that they were influential persons, probably widows with large families. St. Paul speaks of Rufus as elect in the Lord, and St. Peter of elect strangers: no higher term could be suggested by Christian courtesy.
Whom I love in truth: the whom in the masculine embraces all of the household addressed. They were elect or loved of God, and therefore elect and beloved of the apostle; according to his own axiom in 1Jn 5:1. Again, according to his own axiom, he declares that his love was not in word and with the tongue, but in deed and in truth: with special reference, however, to the severe caution which he is about to administer.
And not I only, but also all they that have known the truth: this Christian matron and her children were well known at home and abroad, bearing the same relation in their own spheres as the Gaius of the next Epistle bore in his. It is obvious that knowing the truth is an expression that has two applications here. On the one hand, it defines religion as the experimental knowledge of the revelation brought into the world by Christ, who said I am the Truth: a definition the force of which was more felt in early times than in later. On the other, it prepared for that distinction between believers in the truth and all false teachers on which the writer purposed to insist.
For the truths sake which abideth in us and shall be with us for ever. Obviously the common truth is, like regeneration, regarded as the bond of love. But there is an undertone of allusion to the fact that holding fast the truth is the test of religion, and that their common fidelity endeared the faithful to each other. Hence the change to us, and the quotation of the Lords words, which applies to the truth what He spoke of the Spirit of truth, He abideth with you and shall be in you: with the change, however, that here the abiding is in us, and the being is with us. It is like a preliminary triumph, in prospect of the subject that is coming.
2 JOHN WHEN LOVE AND TRUTH MEET FALSE TEACHERS
The second epistle of John is addressed to whom? The word lady in the Greek is Kyria, which may be translated as a proper name, and perhaps in this case it should be so understood. Kyria was a common name among the Greeks and refers here, it may be, to some notable saint in the neighborhood of Ephesus, to which John ministered in his old age. The letter is brief, for the writer is soon to make a visit to this sister in Christ and to speak with her face to face (2Jn 1:12).
2Jn 1:1-4 THE SALUTATION
Johns greeting is interesting for three or four things:
1. The deep humility of the writer; 2. The tender regard for the sister to whom he writes; 3. The solicitude for the honor of Jesus Christ; 4. The insight into the spiritual condition of this sisters household.
2Jn 1:5-11 THE BURDEN OF LOVE
The burden message of the letter follows (2Jn 1:5-11). This burden is the old one of John love. But love in the New Testament means not a passion, not an emotion, but a life. An abiding principle influencing for righteousness, this is Christian love. Is not that what John says here (2Jn 1:6)? See how the idea is emphasized in 2Jn 1:7. Not to love is not to hold to the truth in doctrine and to practice it in life. False teachers do not love. They may be amiable in their social relations, but they have not this Gospel love. They are deceivers, and love and deceit do not go together. And mark the central fact of that truth which constitutes love the confession that Jesus Christ is come in the flesh. This strikes at the Jews denial of Jesus, certainly, but also how can Christian Science, which denies the material body confess this? Changing the language again to conform to the RV, we see that they are the deceivers and the Antichrist in spirit who fail to confess that He cometh in the flesh. It is Christs second coming John has in mind as truly as His first coming.
In the light of the above consider the warning in 2Jn 1:8. There is danger of believers losing something which belongs to them. That something is a full reward. (Compare Luk 19:15-27; 1Co 3:11-15; 1Pe 1:21. See Mat 16:27; Rev 22:12.) Does not the comparison of these passages bear out 2Jn 1:7 as rendered by the Revised Version?
What is it to transgress as given in 2Jn 1:9? By the doctrine of Christ is not meant merely the things He taught while in the flesh, but the whole doctrine concerning him, i.e., the whole of the Old and New Testaments. To deny the truth concerning Christ is to deny His first and His second coming, and He who denies this hath not God. He may speak much of the Father, but he only has the Father who has the Son. To have the One you must have the other (2Jn 1:9).
Observe how strenuous we should be in maintaining this doctrine (2Jn 1:10). The command receive him not into your house, is relative. It means not that we are to deny him meat and shelter altogether, if he be in need of them, but that we are not to fellowship him as a brother. Even our personal enemies we are to bless and pray for, if they hunger we are to feed them and if they thirst give them drink. But those who are the enemies of God by being enemies of his truth, we are to have nothing to do with in the capacity of fellow-Christians. We must not aid them in their plans or bid them God speed. How would such a course on our part involve us (2Jn 1:11)?
The apostle closes with that allusion to his visit already referred to, and a greeting from Kyrias elect sister. Did this mean her sister in the flesh or only in the faith? And in this last case was it the apostles wife?
QUESTIONS
1. How may we translate lady and to whom may it refer?
2. Can you discover in the text the four points under the Salutation?
3. What is the message of this letter?
4. What is Christian love?
5. What is its central fact?
6. Who are spiritual Antichrists?
7. Have you examined the parallel scriptures on the subject of reward?
8. What is meant by the doctrine of Christ?
9. Explain receive him not into your house.
Observe here, 1. The person writing and directing this epistle, St. John, styling himself The Elder, partly with respect to his age, he being, as it is thought, the only person at that time living upon the earth who bore the name of an apostle; and partly with respect to his office in the church: the word elder being a name of honour and dignity, we find both St. Peter elsewhere, and St. John here, making use of it.
Observe, 2. The person to whom the epistle is directed, The elect Lady and her children; either some particular church, with its religious members according to some; or some honourable person of eminent piety and usefulness in the church, according to others; and to her children, who had been religiously educated by her.
Observe, 3. The solemn profession which he makes of the sincerity of his love to herself and her children, together with the ground and attractive cause of that his cordial affection to her and her’s. Whom I love in the truth, and for the truth’s sake.
Mark, St. John here loved the lady for the truth’s sake; but how many in our days love the truth for the lady’s sake; I mean for sinister ends, and by-respects. It is a blessed thing when religion, and the grace of God shining in the lives of Christians, is the special loadstone of our love and affection toward them. The elder to the Elect Lady, whom I love in the truth. She had embraced the truth of the gospel, and he was confidently persuaded that she would continue in the profession and practice of it for ever.
Observe, 4. The salutation sent to her and her children; namely, increase of grace, and an abundance of mercy and peace from God the Father, and Christ the Redeemer; earnestly wishing that they may continue steadfast in the profession of the truth, and in the exercise of love one to another: Grace, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father in truth and love.
“To the Elect Lady and Her Children”
The rules of Biblical interpretation tell us to take something literally unless the literal meaning contradicts other clear teachings of scripture. On that basis, we conclude the elect lady, or elect Cyria, was a literal lady who had literal children. Some have thought this was a church and the children its members, but the context would have to be taken figuratively when nothing demands it. John truly loved her, as did many others who knew the truth, probably because of her great service. One reason John loved her was because he was of the truth and she was in the truth. Despite all the problems soon to come, John was confident the truth would continue to abide in himself and other Christians ( 2Jn 1:1-2 ).
It takes God’s grace to save sinful man ( Eph 2:8 ). He had mercy on men in the terrible grip of sin, and that brought a peace beyond man’s ability to express himself ( 1Pe 1:3 ; Php 4:6-7 ). Grace, mercy and peace come from the Father and Son, which, among other things, shows their oneness. They belong to the Christian because of obedience to the truth and the love that flows out of it ( 2Jn 1:3 ).
John had somehow met some of the lady’s children away from home and was happy to report they were living faithfully. To live in accord with truth is synonymous with keeping the Father’s commandments. Since her children were living faithful lives, John also encouraged her to love the brethren, as had been taught from the beginning of the gospel. Note, John says “we”, since he was likewise directed by the Lord to love the brethren ( Joh 13:34-35 ). If one really loves the brethren, he will obey the commandments and thereby set a good example before those he loves ( 2Jn 1:4-6 ; 1Ti 4:12-16 ; 1Jn 2:7-11 ).
2Jn 1:1-2. The elder An appellation suited to a familiar letter; for the import of it see the preface: unto the elect That is, the Christian; lady Or Kuria, rather, for the word seems to be a proper name, both here and in 2Jn 1:5, it not being then usual to apply the title of lady to any but the Roman empress, neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle; and her children There is no mention made by the apostle of this matrons husband, either because he was dead, or because he was not a Christian; whom That is, both her and her children; I love in the truth Or rather (as is without the article) in truth. The meaning is, whom I love with unfeigned and holy love. The sincerity and purity of his love to this family, the apostle showed on the present occasion, by his earnestness to guard them against being deceived by the false teachers, who were then going about among the disciples of Christ. And not I only love her and them, but also all love them that have known the truth As it is in Jesus, and have had any opportunity of becoming acquainted with them. For the truths sake Because you have embraced the same truth of the gospel which I myself, and other faithful Christians, have received; which dwelleth in us As a living principle of faith and holiness; see Php 1:6; 1Jn 2:14; and shall be with us for ever Which, I trust, God will enable us to believe and obey to the end of our lives.
2 John Chapter 1
The Second and Third Epistles of John insist on the truth. The Second warns the faithful against the reception of those who do not teach the doctrine of Christ, especially the truth respecting the Person of Christ. The Third encourages believers to receive and help those who teach it. Accordingly they both (and the Second especially) lay stress on the truth.
The apostle loved this elect lady, in the truth; as did also all those who had known the truth, and that for the truths sake. He wished her blessing in truth and in love. He rejoiced that he had found some who were her children walking in the truth. He desired that there should be mutual love among Christians, but this was love, that they should keep the commandments; for many deceivers were come into the world. Now whosoever transgressed, and did not abide in the doctrine of Christ, had not God. He ends his epistle, of which we have given an almost complete summary, by exhorting this lady, in case any one should come and not bring this doctrine, not to receive him into her house, nor say to him, God bless you, or be with you, or I salute you. For to do so would be to make herself a partaker in the evil he was doing.
The false doctrine which was abroad at that moment was the denial of the truth of Christ come in the flesh; but the apostle says in a general way that, if any one transgressed and did not abide in the doctrine of Christ, he had not God.
We learn several important things in this little epistle. The mission of a man who went about preaching was never brought into question, but the doctrine which he brought; if he brought sound doctrine he was welcome.
A woman having the word-as this epistle, for example-was capable of judging his doctrine, and responsible to do so. Inexorable rigour was to be maintained, if the doctrine as to the Person of Christ was touched. The door was to be shut against whoever falsified it. They were not even to say to him, I salute you; for they who did so became partakers of his evil work. It would be to help on the deceits of Satan.
Moreover the semblance of love which does not maintain the truth, but accommodates itself to that which is not the truth, is not love according to God. It is the taking advantage of the name of love in order to help on the seductions of Satan. In the last days the test of true love is the maintenance of the truth. God would have us love one another; but the Holy Ghost, by whose power we receive this divine nature, and who pours the love of God into our hearts is the Spirit of truth; and His office is to glorify Christ. Therefore it is impossible that a love which can put up with a doctrine that falsifies Christ, and which is indifferent to it, can be of the Holy Ghost- still less so, it such indifference be set up as the proof of that love.
The doctrine of the reward and crown of glory, which the labourer possesses in the fruits of his ministry, is presented in a very strong light in 2Jn 1:8. This Second Epistle puts Christians on their guard against all that is equivocal with respect to the person of Christ; and exhorts to an unwavering firmness on this point.
1. The elder to the elect Cyria and her children. Cyria is a Greek word, which means lady. Hence the English translation, which is incorrect, as the word is simply the name of the woman to whom he is writing, because she and her children were staunch friends of Jesus, the apostles and saints.
2, 3. The venerable apostle is overflowing with felicitous benedictions to all.
4. He joyfully congratulates Cyria upon the amiable fidelity of her children.
5. He still pours out his flooded emphasis on his great favorite dogma of divine love to one another, which is demonstrative proof that we are all right with God.
6. As all good works are the fruits of grace, so the normal effect of this divine love is to keep the commandments of God. We are saved by grace, i.e., this divine love, and not by works. Eph 2:8. Meanwhile our faithful obedience to all the commandment of God shows forth the luscious fruits of perfect love.
2Jn 1:1. The elder unto the elect lady. So most versions read; but Dr. HAMMOND suggests that eclecte signifies a church, and that syneclecte is used in that sense for another or a sister church. Kuria, lady, may import a title of honour and respect. Kurie, Lord, or Cyr, Syr, and now Sir. Besides, Kuria among the Athenians, and also among the Romans, signifies the assembly. Hence, the words may be read, the elect church or congregation. HEINSIUS argues well on this subject, and he is mostly original. He cites 1Pe 5:13. The church which is at Babylon, elect together with you, to prove that St. John addressed, not a lady, but the church. And he adds from Jerome the like phrases. The multitude of elect gentiles the elect of Corinth the elect of Macedonia the elect of Ephesus the elect lady and the elect children. For they viewed the whole christian church as succeeding carnal Israel in favour. These arguments may seem fair, yet the judgment of the ancients was in general, that this is a private letter to a noble Greek lady, whose children were christians.
2Jn 1:3. Grace, the fountain and origin of all covenant blessings, be with you; mercy and peace, the effect of that exuberance, from God the Father, sole author of salvation, and from the Lord Jesus Christ, the Son of the Father, in truth and love, and who is the only Mediator, through whom any blessing can be conferred on sinful man. Such is the current language of the new testament, such the form of sound words we have received of the Lord, and they need no comment.
2Jn 1:4. I rejoiced greatly that I found of thy children walking in the truth. It would seem from this that John wrote this epistle to a pious lady and her family, whom he sometimes visited, as our Lord visited at the house of Martha and Mary at Bethany, and that on some of these occasions he had the satisfaction to find that his visits had not been in vain. He found some of the children had been converted, if not all, and. now he tenders his congratulations on their account.
The apostles description of the nature of true religion is full of beautiful simplicity it is a walking in the truth. The gospel is by way of eminence the truth, the truth as it is in Jesus. I declared unto you the gospel, says Paul, how that Christ died for our sins and rose again, according to the scriptures. Nothing short of this gospel deserves the name of truth. Walking in the truth supposes that it has a practical and progressive tendency, and those only are true believers who live under its influence. To believe in the Lord Jesus Christ for salvation, is to walk after his commandments: 2Jn 1:6. Walking stands opposed to indifference and inaction: many know the truth who neither love it nor walk in it.
True religion cannot be long concealed, when it takes possession of the heart it will appear in the life. John found these young persons walking in the truth. When he visited he found them reading the scriptures, inquisitive and attentive to edifying conversation; he saw them tender and suitably affected with the truth, feeling an interest in all that related to the glory of Christ and the advancement of his kingdom; he saw them carrying their religion into retirement, and pervading their domestic deportment. And when he afterwards reflected upon the conduct of this pious and happy family, he rejoiced greatly, and offered his paternal salutations.
Nothing is more interesting to a pious and benevolent mind than to see young persons brought to the knowledge of the truth and to believe in Jesus, especially the children of those we esteem and love. The conversion of an aged sinner is refreshing, but of those who are young in years it is still more so. They are the hope of the church: in them we see the germ of future ministers, who shall proclaim the gospel when our work is done; the germ of future missionaries, who shall carry the gospel to the ends of the earth. Instead of the fathers shall come up the children to call Him blessed.
2Jn 1:7-8. Many deceivers are entered into the world. These were jewish teachers and apostates, who denied the Godhead of Christ, and also that he was come in the flesh, or was really incarnate. To give up the faith, the homo-ousion faith, that the Son is one substance with the Father, is in fact to give up both the Father and the Son.
2Jn 1:10-11. Receive him not neither bid him God speed. That would disturb and destroy the church, would be an avowal that truth is of little importance, and that the advocates of error were equally laudable with those who fed the children with the unadulterated milk of the word. Men, anathematized for denying the Lord, carry their leprosy wherever they go.
REFLECTIONS.
St. John, in his usual flow of soul, begins with love, and all the brethren with him joined in love to the saints. Yes, and they loved them the more because of the sincerity of their faith; for good men have the greater affection for those that most resemble God.
Having expressed his joy that the saints walked in the truth, he warns them against the false, philosophical seducers, and semi-christians, the carnal and excommunicated teachers who sought to deceive and impose; and others who denied the Messiah to be come in the flesh. Let us still take his advice. Let us neither know nor receive the men who deny his Godhead. There is danger lest we should be mentally entangled with their refined and artful mode of wresting the scriptures, which speak of Christs humanity and offices. Hence they infer that he is not one substance with the Father. Hereby we may lose the things God hath wrought, and fail of a full reward.
John strengthens their faith and perseverance by the hope of seeing them. And what, shall it be said that such and such a brother has turned Unitarian, laughs at mysteries, and tramples on the moral code! How then would they see the face of John; and how would they see the face of Christ, coming in the clouds of heaven.
It is a singular and important fact, that one of the earliest heresies which affected the primitive church, related to the Person of Christ. Some, from philosophical refinements, denied that Christ was really incarnate, pretending that this would be incompatible with his true divinity, and that his humiliation and sufferings were in appearance only; while others, admitting the reality of his incarnation, for the same reason denied his true and proper divinity. Against both these the apostle guards in his epistle, and the christian is from hence admonished to beware of any dogma tending to degrade the original dignity of the Son of God, under the pretense of freeing the doctrines of revelation from mystery, and reducing them to the standard of human comprehension.
2Jn 1:1-3. The Salutation.The writer greets the elect lady and her children (see Introduction) on the ground of their fellowship with him in the truth, i.e. the faith held by the Church as opposed to that taught by the false teachers. Such truth became a bond between the various members of the Church.
2Jn 1:3. from God the Father . . . the Son of the Father.By this form of statement the doctrines of the false teachers are challenged in anticipation.in truth and love: i.e. truth of belief and lovingness of dispositionthe two marks of a valid Christianity as laid down in 1 Jn.
In 1 John truth and love have been most prominent subjects: and the second and third epistles Illustrate how essential is the proper balance of these two blessed principles. The third epistle shows that the truth must be maintained in love, or cold legality will destroy it. This second epistle, conversely, insists that love must be maintained in truth, or it will degenerate into an insipid toleration of evil.
This is the only book of Scripture addressed to a lady, of course her children also included. It is a letter of such vital importance that it was required by the Spirit of God to be written, even though John was expecting soon to come to speak face to face with them.
The moral suitability of the words chosen here is to be not-iced. In writing to a lady, John does not use the words, “well beloved” and “beloved” as he does to Gaius (3Jn 1:1-2; 3Jn 1:5; 3Jn 1:11). It is certainly not that she was less loved, but John is careful to give no one any occasion for wrong impressions. Yet she is “the elect lady” whom he says he loves “in the truth.” her being chosen of God is the reason for his love toward her, a love that is shared by all those who have known the truth. It is a love properly characteristic of every child of God.
But John writes “for the truth’s sake,” truth being most strongly emphasized, for it is normal that a women should be characterized by warmth of affection, and the kindness of her Christian nature might be such that she would be unsuspecting of people who came to her home professing to be Christians, so that it was imperative that such a profession should be-tested by the truth. Precious it is here to see that the truth dwells or abides in believers: it is not merely an occasional visitor. And it abides with us forever: it is vital and permanent: there is no possibility of a child of God losing it.
In regard to John’s message to her, she needed special grace, mercy, and peace: grace to lift her above the level of deceivers, mercy to sustain her in the circumstances that are trying, peace the quiet tranquillity of soul in which to face the trial. The source of all this is the eternal God, manifested to us as Father, in the blessed Person of the Lord Jesus Christ, whose glory is carefully guarded in the following words, “the Son of the Father in truth and love.” In person, in essence, and in nature He Is one with the Father.
Now John records his great joy in finding that there were those of this sister’s children who were walking in truth. He does not say “walking in love,” for it was the truth that at this time he must emphasize. If this could not be said of all her children, yet of some it was true. and for each one we may well rejoice. This was according to the Father’s commandment, not the legal commandments of the law of God, but those applicable in reference to a Father’s vital relationship with His children.
And in language, not of law, but of grace, he entreat her to be consistent with the commandment known from the beginning of Christianity in the world, that is the commandment of the Lord Jesus Himself, not therefore new when John wrote. It Is simply that “we love one another.” This is true consistency with the divine life implanted in every believing heart.
But with God love and truth are inseparable. Love is not merely an emotional thing, but its character guarded closely in verse 6, as that which involves honest obedience to God, in which in fact the new nature finds true delight.
The lady and her children are in need of the solemn warning that many deceivers had entered into the world, not confessing Jesus Christ as come in flesh. It was ‘little children’ warned of anti-Christ in 1Jn 2:18; and here again it is those who would likely be the least suspecting who require the warning. The deceivers of course were those who claimed to be on Christian ground, but did not confess what is vital to all Christianity. “Come in flesh” certainly indicates the reality of the true Man-hood of the Lord. But just as positively it indicates His deity. For who is it who has “come”? Man as such is flesh, not “come in flesh.” And Christ is not an angel. The only right interpretation of this is indicated in 1Ti 3:16 : “God was manifest in flesh.” one who denies either this, or the true, pure manhood of the Lord, is a deceiver and an anti-Christ. This is what the anti-Christ will do (1Jn 2:22), and even now there are, many of the same evil character.
“Look to yourselves,” they are told. God wants not one of His own to be contaminated by the slightest association with that which degrades His blessed Son. His would tend to destroy the precious work of God, work wrought among Christians by the diligent devotion of the apostles to the person of Christ. And in the steadfastness of believers, those who labored on their be-half would receive a full reward. In such a matter a, full measure is the only acceptable one, for it involves the fulness of the glory of Christ.
Verse 9 is rightly translated, “Whosoever goes forward, and abides not in the doctrine of Christ, hath not God.” Deceivers invariably profess to have advanced farther than others in spiritual knowledge. But only what is “from the beginning” it true: advance on this is impossible. In Christ is the perfect revelation of God; so that a professed advance is regression into false-hood. Such a person has not God. He who abides in God’s perfect revelation concerning Christ has both the Father and the Son. Precious, holy abiding place!
If one were to come to the lady’s house, bringing a doctrine that was not this doctrine, she was not to receive him into her house, nor even to give him a common greeting (as is the correct translation). Therefore, anyone who comes to the door must be tested as to whether it is truly the doctrine of Christ he brings. If not, he is an enemy of Christ, though he himself may not realize it. Even greeting him is partaking of his evil deeds. It is not that we are to show animosity, but with firm decision in the fear of God to allow no slightest indication that might be taken as countenancing his evil. This certainly would mean taking no literature from him. There is to be no contention, but refusal. The holy word of God requires it.
John had much more that he desired to write, but other things could wait until he came to speak face to face. The matter of which he wrote however could not wait: It was of vital consequence. Certainly today we must have no less watchful refusal of the many deceivers who go from door to door. But fulness of joy in true fellowship remains the blessed property of the children of God, as the end of verse 12 indicates.
The greeting of true fellowship is seen in v.s.13 also. “Thy elect sister” was not evidently present with her children, or she would have been no doubt included in the greeting that John sends on behalf of the children. It seems likely that these children were the actual nephews or nieces of “the elect lady.”
THE SECOND EPISTLE OF JOHN (2 John)
The Refusal of False Teachers
In the days of the apostle John, antichristian teachers and false prophets had already arisen in the Christian profession. It was therefore of the utmost importance that believers should be on their guard as to the true character of those who took the place of teachers amongst the people of God. There was the danger, on the one hand, of accrediting a false teacher or, on the other hand, of rejecting a true servant of God. The apostle’s Second and Third Epistles meet these difficulties. The Second Epistle was written to warn the faithful against receiving those who denied the truth as to Christ. The Third Epistle encourages us to receive and help those who teach the truth.
In both of these short Epistles much is made of the truth, for it is only as we test teachers by the truth that we shall be able to discover whether they are false teachers or true servants of God.
(V. 1). In this Second Epistle the apostle addresses himself to an individual, the elect lady, and her children. He speaks therefore of our individual responsibility. His motive in writing this letter of warning was love, in which others, who had known the truth and thus been brought into the circle of Christian love, would join.
(V. 2). Secondly, he is moved to write for the truth’s sake which dwelleth in us, and shall be with us for ever. He seeks that the saints may be preserved from deceivers and that the truth may be kept free from error.
(V. 3). He desires that this lady may enjoy the blessing of grace, mercy and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. The apostle thus emphasises the very truths that were being called in question by the deceivers against whom he warns us, even as he has already done in the First Epistle. Moreover, he desires that these blessings of grace, mercy and truth may be enjoyed, not in a merely human way, but as these saints are found walking in truth and love.
(Vv. 4-6). In the verses that follow, the apostle applies this truth and love to our practical walk. It is only as we are grounded in truth and love, and walk accordingly, that we shall be able to resist false teachers. The apostle is writing to those who know the truth, and in whom the truth dwells (verses 1, 2). Now he rejoices that they are found walking in truth. If we are to escape error and refuse deceivers, it will not be enough to know the truth; we must also practise the truth according to the commandment we have received from the Father. From the first Epistle we know that the Father’s commandment is that we should believe on the Name of His Son Jesus Christ, and love one another (1Jn 3:23).
It is no new commandment that the apostle is writing, but that which we have heard from the beginning. What we had from the beginning, set forth in Christ, was the full truth as to divine Persons, the Father and the Son, and that we should walk according to the new nature in love to one another.
Moreover, love manifests itself in a walk in obedience to the Father’s commandments, according to which we are called to walk in the truth as expressed in Christ from the beginning. This would mean a walk in holiness and love, for the great truths made known in Christ are that God is love and God is light.
(V. 7). Thus, with the truth known and dwelling in us, and with a walk in consistency with the truth, we shall be prepared to detect and refuse the many deceivers that have gone out into the world. These deceivers are exposed by their attitude to Christ. They may assert that Jesus Christ was a good Man, but refuse to confess that He is come in flesh. To confess that Jesus Christ is come in flesh is to own that He existed before He became flesh. There would be no sense in saying of a mere human being that he is come in flesh. How else could he come? To deny that Jesus Christ is come in flesh is thus to deny His previous existence, and therefore the denial that He is a divine Person – God. The one who denies this great truth concerning Christ at once exposes himself as a deceiver and an antichrist.
(V. 8). As there are such in the world, the apostle exhorts us to look to ourselves, lest in any measure we are influenced by these deceivers and turned aside from the truth, thus losing a full reward for our labours in the day to come.
(V. 9). To preserve us from the evil influence of those who profess to have made advance upon the truth revealed in Christ from the beginning, he says, Whosoever goes forward and abides not in the doctrine of the Christ has not God (N.Tn.). To refuse the truth of the Father and the Son made known in Christ is to be in total ignorance of God. To abide in the truth is to have the knowledge of both the Father and the Son.
(Vv. 10, 11). If, then, one comes to the house and brings not this doctrine, he is neither to be received nor given any common greeting. When the truth as to the Person of Christ is in question, it is not enough to express disagreement with the false view; nothing must be done that would put any sanction on the evil doctrine or on the one holding it.
There may be much faulty apprehension of many truths and defective interpretations of the Word, for we all have much to learn, but when the truth as to the Person of the Christ is denied, there is to be no compromise with the evil or toleration of the one holding the evil. To bid such an one God speed would be to partake of his evil deeds.
(Vv. 12, 13). The apostle had many things about which to write that could wait until they met face to face, but, as these deceivers were denying the truth as to the Person of Christ, this matter was urgent and called for a letter that exhorts this lady, and indirectly all believers, to stand with uncompromising firmness for the great, vital truths of our faith concerning the Father and the Son.
PREFACE TO THE SECOND AND THIRD
EPISTLE OF S. JOHN.
SEVERAL ancient writers have entertained doubts respecting the Second and Third Epistles of S. John, supposing them to have been written by John the Presbyter, not John the Apostle. They have been led to think this because the writer begins by calling himself the Elder, or the Presbyter, in Greek . This doubt is mentioned by Eusebius (H. E. lib. 3 cap ult.) and S. Jerome (de Scrip. Eccles.). But that both these Epistles are canonical is now de fide, and also that they were written by S. John the Apostle. This appears, 1st From the definition of the Council of Trent (sess. 4), and the Third Council of Carthage (cap. 47), and the Council of Laodica (cap. 59), and the 84 of the Canons of the Apostles.
2d. From the Fathers, viz. Ireneus (lib. 3 c. 13), S. Augustine (lib. 2 de Doct. Christ. c. 8). Hear also S. Jerome (Epis. ad Paul): “James, Peter, John, and Jude the Apostles published seven epistles, both mystical, succinct, and brief, all about the same length: short in words, long in sentences, so that there are few readers who are unacquainted with them.” He says elsewhere (Epis. ad Evagr.): “The son of thunder, whom Jesus loved most dearly, sounds with his trumpet; he, I mean, who from the Saviour’s breast drank rivers of doctrine, ‘the Presbyter to the Elect Lady and her children, whom I love in the truth.'”
3d. Similarity of style and matter is an argument for these two Epistles having the same author as the first. This is what Baronius says (An. 99, cap. 9): “Certainly, if ever it be allowable to judge by their likeness to one another that children are born of the same parents, any one can easily perceive, from the words, the sentences, the style, the tone, bearing as they do on the surface the same character, that these Epistles have proceeded from the same author. First, with regard to the words and sentences, there are many indications of this, as when he says in the First Epistle ‘I write not a new commandment unto you, but an old.’ So in the Second, ‘Not as writing a new commandment unto you, but that which we have had from the beginning.’ Again in the First, ‘Every one who denieth the Son, neither hath he the Father: he who confesseth the Son hath the Father also.’ And in the Second he utters the same sentiment in the words, ‘Every one who draws back, and abides not in the doctrine of Christ, hath not God: he who abides in the doctrine of Christ hath both the Father and the Son.’ So too in the First, ‘Whosoever is born of God sinneth not. In the Third the same idea is thus expressed, ‘He that doeth good is of God; and he that is born of God sinneth not.’ And as in the First Epistle it is frequently inculcated that we should love in deed and in truth, in the Second and Third there are injunctions to love in truth. In the First Epistle we find, ‘Many false prophets are gone out into the world; in this is known the spirit of God,’ &c. So in the Second we find the same idea in almost identical words, ‘There are many seducers gone out into the world: he who confesseth not that Jesus is come in the flesh, this is a seducer and an antichrist.’ Again, we have in the First Epistle, ‘This is love, that we keep His commandments;’ and in the Second, ‘This is love, that we walk according to His commandments.’ This continual inculcation of charity, love, and truth in these two Epistles clearly indicates that we have in them a genuine transcript of the mind of S. John, just as we have in the First.”
To the objection that John writes of himself as the Elder, or Presbyter, I reply that in that age Presbyter and Bishop had the same meaning, as I have shown on 1Ti 4:14. Moreover, S. John, worn out at this time with the fulness of years and the weight of the apostolic dignity, was the oldest of all living Christians. The last of the Apostles, he lived until the age of Trajan, and died about A.D. 101.
THE SECOND EPISTLE OF
S. JOHN.
–o–
The Elder: S. John, as the last survivor of the Apostles, surpassed all the three Bishops both in age and dignity. As S. Ambrose says, “an Elder, who was furnished with a sort of swan-like grace of age.” And cumenius says, “John speaks of himself as a Bishop under the name of a Presbyter.”
Elect: Serarius endeavours to prove by eight conjectural reasons that by the name Electa is signified not a person, or matron, but an Asiatic Church. For the Church is the elect Spouse of God, according to the words in Song vi. 9, “Fair as the moon, elect as the sun” (Vulg.); and S. Peter’s 1st Epist. (1Pet 513, “The Church in Babylon co-elect with you.” Serarius thinks that this Church was one of the seven Churches of Asia, which S. John warns and teaches in the Apocalypse: or else that it was the Church of Corinth, because Gaius the host of S. Paul was a member of it, as we gather from Rom 16:23; and 1Co 1:14. For it would seem that this Second Epistle was sent with the Third to the Church in which Gaius, to whom the Third Epistle is inscribed, lived. Moreover, this Church is called , i.e. lady, either on account of the dignity of the place, or because it excelled in virtue.
But, omitting other things, it is against this opinion that S. John says in his Third Epistle, speaking to Gaius, “I might perchance have written to the Church, but Diotrephes, who loveth to have the primacy among them, receiveth not us.” He shows by these words that he did not write an Epistle to the Church where Gaius was. Wherefore it is the general opinion that the Epistle was written to a particular matron. And that this is the meaning of elect Lady, or the Lady Electa. What then is the meaning of Electa? 1st Some say it means a faithful Christian woman. For Christians generally were called the elect. Thus S. Peter (1 Ep. c. 1) writes “to the elect strangers of Pontus,” &c.
But others, with more probability, think that Electa is a proper name. For epistles are wont to be inscribed to particular persons, who are addressed by their proper names. This too is why the word is without the article. For if it were an appellative noun it would have the article as in the last ver. .
Again, the word Electa is usually written with a capital letter. In a similar manner many Christians had appellatives conferred upon them instead of proper names, such as Justus, Justa, Christianus, Christiana. It may be that the faithful called her by this name because of her eminent virtue, especially because she brought up her daughters in the love of virginity, and had a religious household, as I shall show presently. Thus Elect, as meaning of excellent virtue and nobility, may answer to the Heb. bechira, chosen, illustrious.
Again, it may have been that this matron, on account of her nobility, influence, and virtue, may have been chosen to preside over other Christian women, especially those who were poor, that she might give them instruction in the faith and Christian principles, and supply their wants by procuring alms for them. Lyra adds that she supported the ministers of the Church. She was then a mother, and refuge of the faithful, such as was S. Potentiana, the sister of S. Praxedes, in the persecution of the Emperor Antoninus. For as the Apostles chose S. Stephen and the six other deacons for such an office, so did the Bishops subsequently choose deaconesses to minister to women.
The Latin translation does not call her Eclecla, following the Greek, but in the Latin form Electa. This is in favour of its being an appellative converted into a proper name by reason of her dignity and office. Lucitis Dexter, in his “Chronicle,” says that this lady’s original proper name was Drusia. This is what he says, “In the year of Christ 105, S. John wrote his Second Epistle to Drusia the elect female, who as a mother of the Church of that city at the time abounded in charity and alms-giving.” Lastly, Clement of Alexandria says, “The Second Epistle of John is most simply written to virgins. It is inscribed to a certain lady Electa of Babylon.”
Lady: from this it is plain that this Electa was a noble and influential matron, to whom, though not in accordance with his usual practice, S. John writes to confirm her, and through her others in the faith, that they might not be led astray by Ebion, Cerinthus, and the Gnostics. Such heretics would seem to have crept into this lady’s house, and were endeavouring to infect her with their false doctrine. S. John seems to intimate this in the 10th ver., where he strictly forbids her to wish them God speed, or to receive them into her house.
There is an allusion to a very pretty Hebrew pun, libeclura gebira, meaning the same as chosen, or elect Lady. Similarly, S. Jerome instructed several noble Roman matrons by his words and his writings, and drew many of them to Bethlehem to the monastery of S. Paula and S. Eustochium under his direction. This is how he answers the charge brought against him for associating with these women (Epist. 140 ad Princip.), “If men would search the Scriptures, I should not speak to women. If Barach had been willing to go out to battle there would have been no triumph for Debora. Jeremiah is shut up in prison, and, in order that Israel should not perish for lack of a prophet amongst them, Huldah the prophetess is raised up. The priests and Pharisees crucify the Son of God, but Mary Magdalen is weeping at the Cross, is preparing ointments, is seeking Him in the tomb. She interrogates the gardener, she recognises the Lord, she runs to the disciples, she tells them He is found. While they are doubting, she is full of confidence. She is a true tower (), yea a very tower of ivory and cedar looking toward Damascus, that is to the Blood of the Saviour, which calls to deeds of penitence. It ceased to be with Sara after the manner of women, and Abraham was made subject unto her, and it was said to him, ‘Whatsoever Sara saith unto thee, hearken unto her voice.'” But this particular conduct of S. Jerome is certainly not for every one to imitate; indeed, with young women it should be wholly avoided.
And her children: Clement of Alexandria testifies that these children were virgins, and thus are affectionately saluted by the virgin John. It seems then that Electa brought up her daughters for virginity and holiness, so that her home might be called a very Parthenon, or convent of virgins.
Whom I love in the truth, i.e. truly, sincerely. In the truth, i.e. in Christian charity. Or, in the truth, i.e. in the Lord, who is Truth.
And not I only, &c. “This common love removes all suspicion of private affection, and makes it of greater force,” says the Inter. Gloss.
Ver. 2.-For the Truth’s sake. He means, I love them in the Truth, because they themselves constantly adhere to the Truth, i.e. to the true faith. And Electa and her daughters showed that they had this true faith, because they showed it in works of love to the brethren. Therefore did S. John love them. “I love them,” he means to say, “for the Truth’s sake, because they live a life agreeable to the truth of the Gospel.”
Ver. 3.-Grace, mercy, and peace be with you. Concerning this salutation I have spoken in the beginning of St. Paul’s Epistles to Titus, the Romans, and Corinthians. He adds mercy (or, as the Syriac translation, compassions) to grace, that by the mercies which they had received, and were daily receiving from God through Christ, he might stir up Electa and her children to show like mercy to their neighbours. For all, however holy they may be, still are poor and weak, and need the mercy of God, either because they fall, or are in danger of falling.
In truth and love, understand, that ye may persevere and increase in them. Catharinus takes it differently, thus: “The grace, mercy, and peace which I ask for you consist in the truth, i.e. true doctrine, in faith, and the charity in which ye sincerely love one another for God’s sake. For in those two things the perfection of Christ consists.” This is a very apposite meaning, easy and obvious, and requires nothing to be understood, or supplied.
I was exceeding glad because I found of thy children. Of thy children. This is a Hebraism. There is a similar grammatical form in Ps. lxxii. 16, “To Him shall be given of the gold of Arabia, and they shall worship of Him” (de ipso), i.e. “shall worship Him.”
Electa seems to have had many sons or grandsons, for they too are called children.
Walking in the Truth: ordering their lives according to the rule of the Gospel. Observe, he does not say standing, or sitting, to signify that they made daily progress in the Christian life, and went on from virtue to virtue, in which he proposes them as a model for imitation.
As we have received commandment from the Father. For the Father has commanded through the Son, even as Christ saith (John xv. 15), “All things whatsoever I have heard of the Father I have made known unto you.”
Ver.5.-And now, I beseech thee, Lady, &c. This must be referred to the end of the verse, that we love one another. I beseech thee, lady, to exercise thyself, and those who belong to thee, in mutual love. For this commandment of love is not recent and new, but delivered by Christ to me and the rest of the Apostles at the very beginning of the Gospel. Observe the modesty of S. John as something which ought to be imitated by Prelates, in that he says, I beseech thee, Lady, when he might have said, I command thee, 0 my daughter.
Ver. 6.–For this is the commandment . . . that ye should walk, &c. Viz., that ye should make careful progress in evangelical truth and love, growing and making progress in the love of God and your neighbours, as I enjoined upon you in the very beginning of my preaching.
Ver. 7.-Because many seducers are going out into the world. He now passes to the second branch of his epistle, from charity to evangelical truth. For these two virtues are inseparable sisters and companions. Now the word because gives the reason for what he had said in the verse preceding. “I have said that ye should walk in charity, should make progress in the commandment of Gospel truth and charity, because many seducers are gone out into the world, who endeavour to overturn this truth, and as a consequence Christian charity, and to tear it from you. Of such therefore ye ought to beware as of wolves. For they strive to draw you away from union with Christ to their own conventicles of Satan.”
This is a seducer and an antichrist. Whosoever thinks, or teaches, that Christ has not come in the flesh, has not been incarnate; this man is a deceiver.
Ver. 8.-Lest ye lose that which ye have wrought: the Greek reads in the first person, lest we lose, &c. Lest I should have preached to you in vain, and lest both I and you should lose all our former labour. As the old saying hath it, “There is no greater unhappiness than to remember that we once were happy.”
But that ye may receive a full reward. That is, if ye take heed to yourselves, and persevere, your perseverance will bring you a full reward. Full, i.e. copious and abundant. For he who falls back, even though he afterwards repent, receives only a half reward, for he loses all the time and the works of the period of his apostasy. The Greek has , that we may receive, for the reward of an Apostle and teacher is full when he sees the fruit of his works in his disciples, and when he is honoured and crowned, not only in himself, but in them. As S. Paul says, “What is our hope, or joy, or crown of glory? Ye are our glory and joy.”
Ver. 9.-Whosoever goeth back, &c. The Greek is , i.e., who transgresses. The Syriac reads, he who passes by, and does not abide in the doctrine of Christ, has not God for his friend.
Ver. 10.-lf any one come to you, and bring not this doctrine, &c. S. John in this place not only advises, as some think, but also commands Electa and all the rest of the faithful not to receive to hospitality, nor say Hail, to any one who brings another doctrine, i.e. one which is contrary to the orthodox faith of Christ. For he who saith hail to such is partaker of their evil deeds. That is, he seems to favour and applaud the heretical teacher.
Observe, not only by human and canon laws, as since the time of S. John they have been enacted by Pontiffs and Councils, heretics are to be avoided in three cases. The first is, when there is danger lest you or yours should be perverted by them, which is a thing which ordinarily happens. For, as S. Paul saith, “Their word doth creep as doth a cancer.” (2Tim 2:17.)
2d. When, by receiving, you would seem to favour his heresy, and tacitly profess or encourage it. As, for example, if you were to receive to your house and table a recognised Calvinistic minister, who came for the purpose of propagating his heresy. In the same way it would be wrong to be present at his preaching, or eucharists, or to communicate with him in sacris.
3d. When you give scandal to others, so that they, thinking you to be a host and patron of heretics, should be by your example emboldened to do the same.
These cases being excepted, intercourse with heretics is not forbidden by the Divine and natural law, especially if necessity, or mercy, or grave benefit counsels it.
What S, John here teaches by way of precept he enforced by his example. For having entered into a bath, as soon as he saw Cerinthus there, he sprang out, crying, “Let us flee quickly lest the bath in which is Cerinthus, the enemy of the truth, should fall upon us!”
S. John’s disciple, S. Polycarp, followed his master, saying in his Epistle to the Philippians, in allusion to these words of S. John, “Abstain,” he says, “from scandals, and from false brethren, who bear the name of the Lord in vain, who cause foolish men to go astray. For every one who confesseth not that Jesus Christ is come in the flesh, he is antichrist: and he who confesses not the mystery of the Cross is a devil.” Thus wrote holy Polycarp, and he acted accordingly. For meeting the heretic Marcion, and being asked by him if he knew him, he answered, “I know thee to be the devil’s first-born.”
Thus S. Hermenegild was slain by command of his father, Levvigild, king of the Goths, because he would not receive the Eucharist at Easter from an Arian bishop. This is related by S. Gregory (3 Dial. 31), who calls him a martyr of the Church.
Eusebius of Vercelli, being taken by the Arians, preferred to die of hunger rather than take food from those heretics.
S. Paphnutius took Maximus Bishop of Jerusalem by the hand when he was through simplicity associating with heretics, and led him away from them, saying, “I cannot suffer so venerable a bishop to sit in the seat of pestilence, and to communicate with unclean heretics even by a word.”
When S. Martin communicated with the Bishops of the Ithacian sect, in the hope of saving them, he was warned by an angel not to do so. And although he repeated, he experienced a diminution of grace, so that he did not work so many miracles as he had previously wrought. (Sulp. Sever. lib. 3 Dial)
Still more are heretical books to be avoided. For these pestilent productions conceal their heresy like a plague under an appearance of elegance and wisdom, and instil it into the minds of the readers. In this present age the heresy of Luther and Calvin has been dispersed through so many kingdoms by means of their books. If you wish to take away their heresy, take away their books and their ministers. In truth you will have taken it away as soon as you have substituted pious and learned priests and preachers.
Neither say godspeed (ave) to him. The Syriac has, ye shall not say either hail to him or farewell. The ancient Romans said ave, or salve at coming in, vale at going out. Ave then here means the same as the Greek , rejoice.
For he who saith to him Ave (Syriac rejoice) is a partaker in his evil deeds. For he who salutes a heretical teacher seems to approve his heresy. Some Latin copies add here, Lo, I have told you beforehand, that ye may not be confounded in the day of the Lord.
Ver. 12.-Having many things, &c. Either because they were confidential, or because letters might perish, or fall into the hands of unbelievers, who would interpret them falsely.
For I hope to come unto you. This shows that this letter was not written and sent to a lady at Babylon, as Clement of Alexandria says, but to some one in Asia Minor, or Greece near to Ephesus. For S. John, who was now in extreme old age and infirm, was wont to make excursions to the neighbouring cities of Asia to instruct and confirm them, but not to go as far as Babylon.
That your joy may be full: For the living voice of a Doctor and Apostle, especially S. John, would bring far more joy, instruction, comfort, and devotion than any mere letters.
Ver. 13.-The children of thy sister Electa salute thee. From hence cumenius and our Serarius maintain that the name of Electa, to whom this Epistle is inscribed, is an appellative noun and the title of some particular church. They think the meaning is, “The children of thy sister, i.e. the faithful of the elect Church of Ephesus, salute thee, 0 elect Church of Corinth.” Some think that these Electas were particular persons, but were called sisters, not as being so in the flesh, but because they were disciples of the same master, S. John.
It is probable that the sister of Electa was also called Electa on the principle that in many families two or more children bear the same name, so that there are two Johns, two Peters, two Marys, or Margarets. I add what I have intimated at the commencement of the Epistle, that Electa is not so strictly a proper as an appropriated name, a title, so to say, of dignity and office which is bestowed upon several persons discharging similar functions. Electa thus seems to have been the name of a chief matron, who like a mother supported the ministers of the Church, the widows, the orphans, and the poor, and who as a Deaconess presided over the instruction and government of other women in the Church. The meaning then is, “0 Electa, mother of the faithful in the Church, say of Corinth, the children of thy sister, who is also Electa, a mother of the faithful, in the Church of Ephesus, from whence I write, salute thee.” It is in favour of this that the Greek article is prefixed to Electa, which is not usual in the use of proper names, but to names of dignity and office appropriated to certain persons.
It is an instance of the kindness and courtesy of S. John that he salutes Electa, not only in his own name, but in the name of his grandchildren.
Some Greek and Latin codices add, Grace be with them. Amen. This is a salutation worthy of S. John and common with S. Paul.
1:1 The elder unto the {a} elect {b} lady and her children, {1} whom I love in the truth; and not I only, but also all they that have known the truth;
(a) This is not a proper name, but is to be taken as it sounds that is to say, the worthy and noble lady.
(b) Excellent and honourable woman.
(1) The bond of Christian union is the true and constant profession of the truth.
I. INTRODUCTION VV. 1-3
John introduced himself, identified the recipients of this letter, greeted them, and mentioned the major subjects of his concern to prepare his readers for what follows.
As explained in the introduction section of these notes, the "elder" was evidently the Apostle John, the "chosen lady" a local church, and her "children" the believers in that church.
"It may well be that the address is deliberately unidentifiable. The letter was written at a time when persecution was a real possibility. If the letter were to fall into the wrong hands, there might well be trouble. And it may well be that the letter is addressed in such a way that to the insider its destination is quite clear, while to the outsider it would look like a personal letter from one friend to another. The address may in fact be a skilful attempt to baffle any hostile person into whose hands the letter might come; and, if that is so, our difficulty in identifying the person or Church to whom the letter is addressed is nothing other than a tribute to the skill of John." [Note: Barclay, p. 162.]
The church was "chosen" in that it consisted of elect individuals: Christians.
"We are hardly to think here of an elder in the sense which the word presbyteros usually bears in Christian contexts in the New Testament, that is, one who discharges the ministry of eldership in a local church. . . . The word appears in another specialized sense in second-century Christian literature, of church leaders in the generation after the apostles, particularly those who were disciples of apostles or of ’apostolic men,’ and were therefore guarantors of the ’tradition’ which they received from the apostles and delivered in turn to their own followers." [Note: F. F. Bruce, The Epistles of John, p. 135. See Irenaeus (ca. A.D. 130-202), Against Heresies, 5.5.1; 5.36.2; The Ecclesiastical History of Eusebius Pamphilus, 3.39.]
John loved this church and so did other Christians who knew about it. The basis of this love was the truth the Christians there believed in common with one another. This "truth" refers to God’s revelation in Scripture. The importance of this truth is clear from the fact that John referred to it three times in these two verses.
"The Truth makes true love possible." [Note: B. F. Westcott, The Epistles of St. John, p. 225.]
Chapter 20
2 John
THEOLOGY AND LIFE IN KYRIAS LETTER
2Jn 1:3
Of old God addressed men in tones that were, so to speak, distant. Sometimes He spoke with the stern precision of law or ritual; sometimes in the dark and lofty utterances of prophets; sometimes through the subtle voices of history, which lend themselves to different interpretations. But in the New Testament He whom no man hath seen at any time, “interpreted” {Joh 1:18} Himself with a sweet familiarity. It is of a piece with the dispensation of condescendence, that the mysteries of the kingdom of heaven should come to us in such large measure through epistles. For a letter is just the result of taking up ones pen to converse with one who is absent, a familiar talk with a friend.
Of the epistles in our New Testament, a few are addressed to individuals. The effect of three of these letters upon the Church, and even upon the world, has been great. The Epistles to Timothy and Titus, according to the most prevalent interpretation of them, have been felt in the outward organisation of the Church. The Epistle to Philemon, with its eager tenderness, its softness as of a womans heart, its chivalrous courtesy, has told in another direction. With all its freedom from the rashness of social revolution; its almost painful abstinence (as abolitionists have sometimes confessed to feeling) from actual invective against slavery in the abstract; that letter is yet pervaded by thoughts whose issue can only be worked out by the liberty of the slave. The word emancipation may not be pronounced, but it hovers upon the Apostles lips.
The second Epistle is, in our judgment, a letter to an individual. Certainly we are unable to find in its whole contents any probable allusion to a Church personified as a lady. It is, as we read it, addressed to Kyria, an Ephesian lady, or one who lived in the circle of Ephesian influence. It was sent by the Apostle during an absence from Ephesus. That absence might have been for the purpose of one of the visitations of the Churches of Asia Minor, which (as we are told by ancient Church writers) the Apostle was in the habit of holding. Possibly, however, in the case of a writer so brief and so reserved in the expression of personal sentiment as St. John, the gush and sunshine of anticipated joy at the close of this note might tempt us to think of a rift in some sky that had been long darkened; of the close of some protracted separation, soon to be forgotten in a happy meeting. “Having many things to write unto you, I would not do so by means of paper and ink; but I hope to come unto you, and to speak face to face that our joy may be fulfilled.” (2Jn 1:12) The expression might not seem unsuitable for a return from exile. Several touches of language and feeling in the letter point to the conclusion that Kyria was a widow. There is no mention of her husband, the father of her children. In the case of a writer who uses the names of God with such subtle and tender suitability, the association of Kyrias “children walking in truth” with “even as we received commandment from the Father,” may well point to Him who was for them the Father of the fatherless. We need not with some expositors draw the sad conclusion that St. John affectionately hints that there were others of the family who could not be included in this joyful message. But it would seem highly probable from the language used that there were several sons, and also that Kyria had no daughters. Over these sons who had lost one earthly parent, the Apostle rejoices with the heart of a father in God. He bursts out with his eureka, the eureka not of a philosopher, but of a saint. “I rejoiced exceedingly that I found ( 2Jn 1:4) certain of the number of thy children walking in truth.”
While we may not trace in this little Epistle the same fountain of wide spreading influence as in others to which we have referred; while we feel that, like its author, its work is deep and silent rather than commanding, reflection will also lead us to the conclusion that it is worthy of the Apostle who was looked upon as one of the “pillars” of the faith.
1. Let us reflect that this letter is addressed by the aged Apostle to a widow, and concerns her family.
It is significant that Kyria was, in all probability, a widow of Ephesus.
Too many of us have more or less acquaintance with one department of French literature. A Parisian widow is too often the questionable heroine of some shameful romance, to have read which is enough to taint the virginity of the young imagination. Ephesus was the Paris of Ionia. Petronius was the Daudet or Zola of his day. An Ephesian widow is the heroine of one of the most cynically corrupt of his stories.
But “where sin abounded, grace did more than abound.” Strange that first in an epistle to a Bishop of the Church of Ephesus, St. Paul should have presented us with that picture of a Christian widow-“she that is a widow, indeed, and desolate, who hath her hope set on God, and continueth in prayer night and day”-yet who, if she has the devotion, the almost entire absorption in God, of Anna, the daughter of Phanuel, leaves upon the track of her daily road to heaven the trophies of Dorcas -“having brought up children well, used hospitality to strangers, washed the saints feet, relieved the afflicted, diligently followed every good work.” Such widows are the leaders of the long procession of women, veiled or unveiled, with vows or, without them, who have ministered to Jesus through the ages. Christ has a beautiful art of turning the affliction of His daughters into the consolation of suffering. When lifes fairest hopes are disappointed by falsehood, by cruel circumstances, by death; the broken heart is soothed by the love of Christ, the only love which is proof against death and change. The consolation thus received is the most unselfish of gifts. It overflows, and is lavishly poured out upon the sick and weary. With St. Pauls picture of a widow of this kind, contrast another by the same hand which hangs close beside it. The younger Ephesian widow, such as Petronius described, was known by St. Paul also. If any count the Apostle as a fanatic, destitute of all knowledge of the world because he lived above it, let them look at those lines, which are full of such caustic power, as they hit off the characteristics of certain idle and wanton affecters of a sorrow which they never felt. {1Ti 5:6-13} What a distance between such widows and Kyria, “beloved for the truths sake which abideth in us!” {2Jn 1:2}
But the short letter of St. John is addressed to Kyrias family, as well as to herself.
“The elder to the excellent Kyria and her children.” {3Jn 1:1}
There is one question which we naturally ask about every school and form of religion. It is the question which a great English Professor of Divinity used to ask his pupils to put in a homely form about every religious scheme and mode of utterance -“will it wash well?” Is it an influence which seems to be productive and lasting? Does it abide through time and trials? Is it capable of being passed on to another generation? Are plans, services, organisations, preachings, classes, vital or showy? Are they fads to meet fancies, or works to supply wants? Is that which we hold such sober, solid truth, that wise piety can say of it, half in benediction, half in prophecy -“the truth which abideth in us; yea, and with us it shall be forever”?
2. We turn to the contents of the Epistle.
We shall be better able to appreciate the value of these, if we consider the state of Christian literature at that tithe.
What had Christians to read and carry about with them? The excellent work of the Bible Society was physically impossible for long. centuries to come. No doubt the LXX version of the Old Testament was widely spread. In every great city of the Roman Empire there was a vast population of Jews. Many of these were baptised into the Church, and carried into it with them their passionate belief in the Old Testament. The Christians of the time and place to which we refer could, probably, with little trouble, if not read, yet hear the Old Covenant and able expositions of it. But they had not copies of the entire New Testament. Indeed, if all the New Testament was then written, it certainly was not collected into one volume, nor constituted one supreme authority. “Many barbarous nations,” says a very ancient Father, “believe in Christ without written record, having salvation impressed through the Spirit in their hearts, and diligently preserving the old tradition.” Possibly a Church or single believer had one synoptical Gospel. At Ephesus Christians had doubtless been catechised in, and were deeply imbued with, St. Johns view of the Person, work, and teaching of our Lord. This had now been moulded into shape, and definitely committed to writing in that glorious Gospel, the Churchs Holy of Holies, St. Johns Gospel. For them and for their contemporaries there was a living realisation of the Gospel. They had heard it from eyewitnesses. They had passed into the wonderland of God. The earth on which Jesus trod had blossomed into miracle. The air was haunted by the echoes of His voice. They had, probably, also a certain number of the Epistles of St. Paul. The Christians of Ephesus would have a special interest in their own Epistle to the Ephesians, and in the two which were written to their first Bishop, Timothy. They had also (whether written or not) impressed upon their memories by their weekly Eucharist, the liturgical Canon of consecration according to the Ephesian usage-from which, and not the Roman, the Spanish and Gallican seem to be derived. The Ephesian Christians had also the first Epistle of St. John, which in some form accompanied the Gospel, and is, indeed, a picture of spiritual life drawn from it. But let us remember that the Epistle is not of a character to be very quickly or readily learned by heart. Its subtle, latent links of connection do not present many grappling hooks for the memory to fasten itself to. Copies also must have been comparatively few.
Now let us see how the second Epistle may well have been related to the first.
Supremely, and above all else, the first Epistle contained three warnings, very necessary for those times.
(1) There was a danger of losing the true Christ, the Word made Flesh, Who for the forgiveness of our sins did shed out of His most precious side both water and blood -in a false, because shadowy and ideal Christ.
(2) There was danger of losing true love, and therefore spiritual life, with truth.
(3) With the true Christ and true love there was a danger of losing the true commandment-love of God and of the brethren.
Now in the second Epistle these very three warnings were written on a leaflet in a form more calculated for circulation and for remembrance.
(1) Against the peril of faith, of losing the true Christ. “Many deceivers are gone out into the world-they who confess not Jesus Christ coming in flesh. This is the deceiver and the antichrist.” With the true Christ, the true doctrine of Christ would also vanish, and with it all living hold upon God. Progress was the watchword; but it was in reality regress. “Everyone who abideth not in the doctrine of Christ hath not God.”
(2) Against the peril of losing love. “I beseech thee, Kyria that we love one another.”
(3) Against the peril of losing the true commandment (the great spiritual principle of charity), or the true commandments (that principle in the details of life). “And this is love, that we walk after His commandments. This is the commandment, that even as ye heard from the beginning ye should walk in it.”
Here then were the chief practical elements of the first Epistle contracted into a brief and easily remembered shape.
Easily remembered, too, was the stern, practical prohibition of the intimacies of hospitality with those who came to the home of the Christian, in the capacity of emissaries of the antichrist above indicated. “Receive him not into your house, and good speed salute him not with.”
Many are offended with this. No doubt Christianity is the religion of love-“the epiphany of the sweet naturedness and philanthropy of God.” We very often look upon heresy or unbelief with the tolerance of curiosity rather than of love. At all events, the Gospel has its intolerance as well as tolerance. St. John certainly had this. It is not a true conception of art which invests him with the mawkish sweetness of perpetual youth. There is a sense in which he was a son of Thunder to the last. He who believes and knows must formulate a dogma. A dogma frozen by formality, or soured by hate, or narrowed by stupidity, makes a bigot. In reading the Church History of the first four centuries we are often tempted to ask, why all this subtlety, this theology spinning, this dogma hammering? The answer stands out clear above the mists of controversy. Without all this the Church would have lost the conception of Christ, and thus finally Christ Himself. St. Johns denunciations have had a function in Christendom as well as his love.
3. There are two most precious indications of the highest Christian truth with which we may conclude.
We have prefixed to this Epistle that beautiful Apostolic salutation which is found in two only among the Epistles of St. Paul. After that simple, but exquisite expression of blessing merged in prophecy-“the truth which abideth in us-yes! and with us it shall be forever”-there comes another verse in the same key. “There shall be with us grace, mercy, peace, from God the Father, and from Jesus Christ the Son of the Father, in truth” of thought, “and love” of life.
This rush and reduplication of words is not very like the usual reserve and absence of emotional excitement in St. Johns style. Can it be that something (possibly the glorious death of martyrdom by which Timothy died) led St. John to use words which were probably familiar to Ephesian Christians?
However this may be, let us live by, and learn from, those lovely words. Our poverty wants grace, our guilt wants mercy, our misery wants peace: Let us ever keep the Apostles order. Do not let us put peace, our feeling of peace, first. The emotionalists is a topsy turvy theology. Apostles do not say “peace and grace,” but “grace and peace.”
Once more-in an age which substitutes an ideal something called the spirit of Christianity for Christ, let us hold fast to that which is the essence of the Gospel and the kernel of our three creeds. “To confess Jesus Christ coming in flesh.” Couple with this a canon of the First Epistle-“confesseth Jesus Christ come in flesh.” The second is the Incarnation fact with its abiding consequences; the first, the Incarnation principle ever living in a Person, Who will also be personally manifested. This is the substance of the Gospels; this the life of prayers, and sacraments; this the expectation of the saints.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
1. It is to the laity (to use a common term) that the teachers and preachers of the truth must look to be its conservers, upholders, and defenders. Christian homes are to be its nurseries, in which the weeds of error are not allowed to grow. There are quite enough perils ready to meet the childrenfrom inward corruption and outward temptation, without their being exposed to the additional perils of finding seed-plots of heresy allowed in the home.
1. Let us endeavour to become worthy of this exalted Christian love. By the help of Divine grace let us seek to develop characters worthy of the esteem and affection of the good.
Fuente: The Complete Pulpit Commentary
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2. By the side of the Personality of the Father the Personality of the Son is a fundamental view.
3. The grace of God is the ground of our peace.
4. Our peace is the end and aim of the Divine grace and mercy.
5. All true love rests upon the truth of revelation.
6. Love with its all-embracing power is coextensive with truth.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Expositor’s Dictionary of Text by Robertson
Fuente: The People’s Bible by Joseph Parker
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: William Kelly Major Works (New Testament)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Through the Bible Commentary
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: International Critical Commentary New Testament
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: James Gray’s Concise Bible Commentary
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: John Darby’s Synopsis of the New Testament
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Smith’s Writings on 24 Books of the Bible
Fuente: Cornelius Lapide Commentary
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary