Exegetical and Hermeneutical Commentary of 2 John 1:4

I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

4. The Occasion of the Epistle

4. The Apostle has met with some of the elect lady’s children (or some members of the particular Church addressed), probably in one of his Apostolic visits to some Church in Asia Minor. Their Christian life delighted him and apparently prompted him to write this letter.

I rejoiced greatly ] Or, I have rejoiced greatly, or perhaps, as R. V., I rejoice greatly, if it is the epistolary aorist, as in 1Jn 2:26; 1Jn 5:13. The same phrase occurs 3Jn 1:3 and Luk 23:8. The word for ‘rejoice’ ( ) is cognate with ‘grace’ ( ) in 2Jn 1:3. ‘Grace’ is originally ‘that which causes joy’: but there is no connexion between the two words here. Like S. Paul, the Elder leads up to his admonition by stating something which is a cause of joy and thankfulness: comp. Phm 1:4 ; 2Ti 1:3; Rom 1:8; &c.

that I found ] Better, that I have found, or because I have found. There is nothing in ‘I have found’ ( ) to shew that there had been any seeking on the part of the Apostle, still less that there had been any examination as to the rightness of their conduct.

of thy children ] This elliptical mode of expression ( ) is rather common in S. John (Joh 1:24; Joh 7:40; Joh 16:17; Rev 2:10; Rev 5:9; Rev 11:9; see on 1Jn 4:13). It is impossible to say whether the expression is a delicate way of intimating that only some of the children were walking in truth, or whether it merely means that the Apostle had fallen in with only some of the children. The expression of affection in 2Jn 1:1 is in favour of the latter supposition; but the strong warnings against intercourse with heretical teachers favours the former: some of her children were already contaminated. ‘Walking’ indicates the activity of human life (see on 1Jn 1:7): ‘in truth’ is in Christian truth, as in 2Jn 1:1 ; 2Jn 1:3; in Christian tone and temper.

as we have received a commandment ] The changes made in R. V., even as we received commandment, are all improvements in the direction of accuracy. ‘Even as’ ( ) points to the completeness of their obedience: comp. 1Jn 2:6 ; 1Jn 2:27; 1Jn 3:3 ; 1Jn 3:7; 1Jn 3:23 ; 1Jn 4:17. The aorist points to the definite occasion of their reception of the commandment: comp. ‘heard’ 1Jn 2:7; 1Jn 2:24; 1Jn 3:11; and ‘gave’ 1Jn 3:23-24. ‘Commandment’ is the third key-word of the Epistle, in which it occurs four times. Love, truth, and obedience; these are the three leading ideas, which partly imply, partly supplement one another. Obedience without love becomes servile; love without obedience becomes unreal: neither of them can flourish outside the realm of truth.

from the Father ] Literally, as in 2Jn 1:3, from the hand of the Father ( ). The Divine command has come direct from the Giver.

Fuente: The Cambridge Bible for Schools and Colleges

I rejoiced greatly that I found … – That I learned this fact respecting some of thy children. The apostle does not say how he had learned this. It may have been that he had become personally acquainted with them when they were away from their home, or that he had learned it from others. The word used heureka would apply to either method. Grotius supposed that some of the sons had come to Ephesus on business, and that John had become acquainted with them there.

Of thy children walking in truth – That is, true Christians; living in accordance with the truth, for this constitutes the essence of religion. The expression used here, of thy children, ( ek ton teknon,) means some of thy children; implying that he knew of a part of them who were true Christians. This is clear from the Greek construction, because:

(a)If he had meant to say that he had found them all to be of this description, the sentiment would have been directly expressed, thy children; but as it is, some word is necessary to be understood to complete the sense; and,

(b)The same thing is demanded by the fact that the participle used (walking – peripatountas) is in the accusative case.

If he had referred to them all, the participle would have been in the genitive, agreeing with the word children, ( ton peripatounton) – Lucke. Whether the apostle means to say that only a part of them had in fact embraced the gospel, or that he had only known that a part of them had done it, though the others might have done it without his knowledge, is not quite clear, though the former supposition appears to be the correct one, for if they had all become Christians it is to be presumed that he would have been informed of it. The probability seems to be that a part of her children only were truly pious, though there is no evidence that the others were otherwise than correct in their moral conduct. If there had been improper conduct in any of her other children, John was too courteous, and too delicate in his feelings, to allude to so disagreeable a circumstance. But if that pious lady, to use the language of Benson, had some wicked children, her lot was not unique. Her consolation was that she had some who were truly good. John commended those who were good, in order to excite them in the most agreeable manner to persevere.

As we have received a commandment from the Father – That is, as he has commanded us to live; in accordance with the truth which he has revealed. The Father, in the Scripture, is everywhere represented as the Source of law.

Fuente: Albert Barnes’ Notes on the Bible

2Jn 1:4

I rejoiced greatly that I found of thy children walking in truth.

The old apostles chief joy

The affairs of the soul are not so entirely hidden as we may sometimes imagine. I do not see the roots of my plants; but if they grow, and are fragrant, and bear fruit, I know better than if I could look at them that the roots are thriving. Nothing is easier than to tell whether a man is walking or standing still; and again, whether firmly or with weary and fainting steps; and again, in what direction. Walking in the truth is that which is expected of all Christians; yet it does not so uniformly or so fully accompany a Christian profession but that the seeing of it and the hearing about it cause lively joy. It brings into the relations of friend and friend the best kind of gladness; for friendship is more concerned about the inside than the outside, and a good walk seen is taken as hopeful evidence of a prosperous state within, sure to end well.

1. For one thing, the life of one who walks in the truth will be governed by Divine principles. The standard of the new life is fixed by God, not by us; the reason of it is the will of the Father, not our will; the strength to enter on and to keep going forward in it is His strength, not ours.

2. For another thing, if a man is walking in the truth, his life will be pure and consistent. Veracity in speech, integrity in all dealing with man, a sense of honour, are sure fruits of a life governed by Christ. Such clear, sterling integrity before man is not all by any means that is intended by walking in the light as God is in the light, but–it certainly is part of that. No; not all. For mark in what terms John expounds to the elect lady his conception of what walking in the truth means (verses 6, 7). For a man to have ascertained the due balance of truth and love in the government of his conduct is to have made the most important of all discoveries. Love, without the backbone of truth, is weakness and sentimentalism. Truth wanting love is a grinning skeleton, is not true.

3. Looking to the case of the elect lady we find, for one thing, that walking in the truth means careful orthodoxy.

4. For another thing, it appears that walking in the truth means the maintaining of Christian influences at home. (A. M. Symington, D. D.)

A Christian family

I. A christian mother.

1. A praying mother. Every mother is a praying mother in the sense of wishing well, or of entertaining some hopes of the future prosperity of her children. A truly praying mother is anxious for the salvation of her children. Richard Cecil tried, when a boy, to be an infidel, but his mothers prayers blocked the way. Garibaldi never lost his courage on the field of battle, because he saw his mother on her knees praying for him. The wife of the late Rev. William Jones, Castle Street, Swansea, held a separate family worship with her children. A gentleman came one day to see Mr. Jones on business, and when he was told by the eldest boy, who opened the door, that his father was from home, he asked to see Mrs. Jones. The boy said, You will have to wait, sir, until she finishes praying with the children. He immediately left the room to join the little party. The gentleman, while alone, said to himself, I am the father of six children, and have never offered a prayer with them. The example of the praying mother made a new man of him.

2. An exemplary mother. The power of imitation is great in children, and the example sometimes is more powerful than prayer. Take a homely illustration. The hen has a swarm of a dozen little ones hopping about her. As she moves, how careful she is in putting down her foot, lest they be trampled upon. Unguarded mothers stamp on their children and crush the good out of them.

3. A watchful mother. The young heart is impressible, and will more readily receive evil impressions than good ones. The Christian mother will not tolerate indulgence in sin. The elect lady was the guardian angel of the hearts of her children, which she often found prone to wander from the paths of truth and virtue.

4. A happy mother. A gleam of joy on the countenance, a beam of hope in the speech, and a loving touch of the hand will recommend religion to the child beyond our expectation. The poet Cowper said of his mothers likeness, I had rather possess that picture than the richest jewel in the British crown. Years never effaced her love and devotion from his heart. The elect lady, as we may infer from the following verses, had learnt that love is the essence of the gospel.

II. The children.

1. They believed the truth. They were converted children. There is here no reference to natural beauty or grace of manner. There are many attractions both in the persons and the lives of children. It is a perpetual entertainment to live with some children. But on all points of natural endowment the apostle is silent. Their spiritual state alone engaged his attention.

2. They loved the truth. The tendrils of the Divine vine had extended from the intellect to the heart. When the heart is won for Christ the whole life will follow.

3. They lived the truth. The meaning of in the New Testament in reference to character signifies habit and practice. The Apostle John had sufficient evidence that the children of the elect lady were consistent followers of Christ.

III. The religious education of children is a duty, as we received commandment from the Father. It is a very old commandment (Deu 6:6-7) (T. Davies, M A.)

The right mother

My answer to the question, How I was educated, ends where it began. I had the right mother. (T. Dwight, LL. D.)

A good mother

Of his mother the late John Stuart Blackie said, My mother died when I was ten years old, and I remember her only as everything that was womanly and motherly. I have no doubt that I owe much of what is best in my moral and emotional nature to her.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 4. That I found of thy children walking in truth] I have already supposed this Christian matron to be mother of a family, probably a widow, for no mention is made of her husband; and that she was also a deaconess in the church, and one in those house the travelling evangelists preached, and there they were entertained. The children mentioned here may either be her own children, or those members of the Church which were under her care, or some of both. The apostle was glad to find, probably by an epistle sent from herself to him, or from the information of some of the itinerant evangelists, that the work of God was prospering in the place where she lived, and also in her own household. He does not say that all were walking in the truth, but , some of her children; there was a growing and spreading work, and there were many adversaries who strove to pervert them who had already believed, and perhaps were successful in drawing several away from their simplicity.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Some of her sons, it is probably conjectured, he had met with, upon their occasions, at Ephesus, where, it is thought, he now resided, and found them to have a good savour of religion, and to walk according to rule, which was matter of great joy to him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Ifound probably in one of his missionary tours of superintendence. Seeon Introduction, at the end, and 2Jo1:12;3Jo1:10,3Jo1:14.

ofthy children some.

intruth that is, in theGospel truth.

as even as. The Fathers commandment is the standard of thetruth.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I rejoiced greatly that I found of thy children,…. Not all, but some of them; for good parents have not always good children, or at least not all of them; Adam had a Cain, Abraham an Ishmael, and Isaac an Esau: God is pleased to show his discriminating grace in tribes and families, by taking some, and leaving others: it is a great mercy when any are called by grace, and instead of the fathers are the children: and this was the case of some of the children of this elect lady, they were

walking in the truth: in Christ, the truth, by faith, as they had received him; and in the truth of the Gospel, as they had embraced and professed it; they abode in it, and by it, and made a proficiency in the knowledge of it, which may be signified by walking, that being a progressive action: as also they walked according to it, and as became it; and likewise they walked in the truth of Gospel worship, discipline, and ordinances:

as we have received a commandment from the Father; and which has been made known by Jesus Christ, as his mind and will. Now as it is matter of joy and gladness to godly parents when their children walk in the paths of faith, truth, and holiness, so it is also to ministers of the Gospel, as well as to the angels in heaven; it gives them an inward pleasure and joy, and which is not only expressed by them, to such children and their parents, but is also abundant by many thanksgivings unto God.

Fuente: John Gill’s Exposition of the Entire Bible

I rejoice (). Second aorist passive of as in 3Jo 1:3, “of a glad surprise” (D. Smith), as in Mr 14:11, over the discovery about the blessing of their godly home on these lads.

Greatly (). Only here and 3Jo 1:3 in John’s writings.

I have found (). Perfect active indicative of as in Joh 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith).

Certain of thy children ( ). No as one would expect before , a not infrequent idiom in the N.T. (Joh 16:17).

Walking (). Present active accusative supplementary participle agreeing with understood. Probably members of the church off here in Ephesus.

In truth ( ). As in verse 2John 1:1; 3John 1:4.

We received (). Second aorist active (possibly, though not certainly, literary plural) of . This very idiom ( ) in John 10:18; Acts 17:15; Col 4:10. Perhaps the reference here is to 1John 2:7; 1John 3:23.

Fuente: Robertson’s Word Pictures in the New Testament

I rejoiced. Expressions of thankful joy are common in the Pauline salutations. See Romans, 1 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon.

Greatly [] . The word is found in John’s writings only here and 3Jo 1:3.

I found [] . See on Joh 1:41. Rev., I have found.

Of thy children [ ] . The rendering is obscure. Rev., rightly, supplies certain. Compare Joh 16:17.

In truth [ ] . Compare 3Jo 1:3. See on 1Jo 1:8.

Fuente: Vincent’s Word Studies in the New Testament

1) “I rejoiced greatly John’s report of the good walk of the children of the “elect lady” had caused him to have great joy, a reward for his former testimony to them. The fruits of one’s good labors are a joy – crown for him in the Lord, 1Th 2:19-20.

2) “That I found of thy Children walking in truth”. When children of God walk in truth and love uprightly, it pleases God, His Son, and His pastors and teachers. Enoch’s walk pleased God. Heb 11:5; Gen 5:24; Gal 5:25; 1Jn 1:7; 1Jn 2:6. God grant that each child of his may walk in church truth so as to merit His “well done” at the hour of judgment.

3) “As we have received” – As (Greek Kathos) means “just as”, or “just like” “we have received” indicates that John was one of those who personally heard and received an imperative from God the Father who spoke from heaven, “Hear ye Him”, Mat 17:5.

4) “A commandment from the Father” Joh 13:34; 1Jn 2:7; Our Lord’s new commandment “that we love one another”, John received from and gave to others, according to the will of His Father, Joh 4:23; Mat 26:39.

Fuente: Garner-Howes Baptist Commentary

2.

The path of loving obedience . . . 2Jn. 1:4-6

(2Jn. 1:4) I was greatly pleased because I have found (certain) of your children walking in truth, just as we received commandment according to the Father. (2Jn. 1:5) And now I entreat you, Lady, not as writing you a new commandment, but (the one) which we were having from the beginning, that we should be loving one another. (2Jn. 1:6) And this is the love, that we should keep on walking according to His commandments.

So many false teachers were abroad that John rejoiced to find certain children of the elect lady walking according to truth. If we are correct in the conclusion that the elect lady is a local congregation or the church at large in a particular area, the children are members of the church or churches to which John wrote. It is worthy of note that, where we often refer to Christians as church members, John repeatedly refers to them as children. The New Testament church was not, fundamentally, an organization but a family. Each member was a child of the Father, and, rather esthetically, of the church.

To John the admissible evidence that we have come to know the truth is that we obey the commandments of God. (Cf. 1Jn. 2:3) He had learned well the lesson expressed by Jesus in the question . . . why call ye me Lord, Lord, and do not the things that I say?

Again, as in I John, we are reminded that the fundamental commandment is that we shall love one another. This is particularly urgent in the midst of such serious controversy as that occasioned by the gnostic error. There can be no healing of the breach caused by error unless those who hold fast to truth do so in love.
But love will not allow compromise! This is the love, that we keep on walking according to His commandments. While we endeavor, in love, to turn the heretic from the error of his ways, we are to continue obeying all the commands of God.

Love is the fundamental command to Christians, but it is not the only command. The commission of Jesus to the apostles is that they teach us to observe all things, whatsoever I have commanded you. (Mat. 28:20(a) ) From the beginning we have had this commandment also.

Fuente: College Press Bible Study Textbook Series

(2) St. John had lately had opportunity of observing bow some of the matrons children proved their adherence to the truth by their daily conduct. Having congratulated her about this, he states the chief thing which he desires of her: the pure Christian love which implies every other grace and virtue; in other words, walking after the divine commandments. That this love should be pure, that these commandments should be unimpaired, it was necessary to remember that nothing new could be added to the original message of Christ. This warning was timely, because many errors had already appeared, especially that greatest error which denied the Incarnation. The family must, therefore, be on its guard, lest it should be cheated of its reward. The test was very simple: any advance beyond the doctrine of Christ. It would be better for the family not to entertain in their house any who had committed themselves to these doctrines of development (2Jn. 1:4-11).

(2 a.) (4) I rejoiced . . .Comp. Rom. 1:8; 1Co. 1:4; 2Co. 1:3; Eph. 1:3; Php. 1:3; Col. 1:3.

Of thy children.Probably those met at home.

Walking in truth.Comp. Joh. 8:12; 1Jn. 1:6-7; 1Jn. 2:6; 3Jn. 1:3-4.

As we have received a commandment.That is, walking according to the revelation of Gods will in Christ Jesus.

(2 b.) (5) Love is the Christians moral disposition of mind, which embraces all other virtues and graces. It implies faith, because it is founded on Christian principle, and can only be tested by a right belief. It implies purity, because it is modelled on the love of God, and has abjured the old man. It implies unselfishness, because it desires the good of the other for his own sake and Gods. It implies humility, because it distrusts itself, relies on God, and thinks more of the other than of itself. (Comp. Joh. 13:14; Joh. 15:12; 1 Corinthians 13; Eph. 5:2; 1Pe. 4:8; 1Jn. 3:11; 1Jn. 3:23; 1Jn. 4:7; 1Jn. 4:21.)

Not as though.See the Notes on 1Jn. 2:7-8; 1Jn. 3:11.

(2 100) (6) The attitude of love in general, whether towards God or man, is best defined and described as walking after Gods commandments. It might have been thought that love would be a vague immeasurable feeling, differing chiefly in intensity; but the Christian disposition which is described as love is that practical and enlightened result of faith which naturally acts and expresses itself by following Gods will in all things. (Comp. 1Jn. 4:7; 1Jn. 4:16.)

(2 d.) This is the commandment.The sum of all Gods commandments for us is this: that we should be doers of the word which we have heard since first Christ began to fulfil the Law and the Prophets, and not of any other. All development from what He said, or from what we have repeated from Him is disobedience and error. (Comp. 1Jn. 2:24.)

(2 e.) The appearance of deceivers is the reason for this warning against false progress (2Jn. 1:7).

The ground of his love for the matron and her family was that they held to the truth. He is proportionately anxious that they should not go beyond it through evil influences.
(7) Deceivers.Those who cause others to wander. (Comp. 1Jn. 2:26; 1Jn. 4:1-6; 1Ti. 4:1.)

Entered into the world.Comp. 1Jn. 2:19; 1Jn. 4:1.

Confess not that Jesus Christ is come in the flesh.Rather, confess not Jesus Christ coming in flesh. The Greek implies the idea only, without reference to time. (Comp. 1Jn. 4:2-3.) The expression would include both those who denied that Jesus was the Messiah, and those who, for Gnostic theories, held Him to be only a phantom, declaring the Incarnation to be an impossibility.

This is . . .Rather, the deceiver, and the antichristi.e., among all the human errors by which the influence of the Evil One is manifested, this is the most destructive. Those who adopt such errors are the most fatal deceivers and opponents of Christ and truth.

(2 f.) The warning (2Jn. 1:8).

(8) Look to yourselves.For the triple we in this verse, read ye. The result of the error would be loss of the fellowship with the Father and the Son in truth and love. (Comp. Gal. 3:1-4; Gal. 4:11.)

Which we (or, ye) have wrought.Their faith, hope, love, and the growth of the Christian graces.

A full reward.The diminution of the reward would be in proportion to the gravity of the error. The reward would be the peace of God which passeth all understanding, the blessed stability, firmness, and joy which truth and love communicate. (Comp. Col. 3:24; Gal. 4:2.)

(2 g.) The test (2Jn. 1:9).

Progression beyond Christs teaching, a sign of the absence of God; refusal to go beyond His lines a proof of the presence of Father and Son.
(9) Transgresseth.Rather, goeth beyond. (Comp. Mat. 21:9; 1Ti. 1:18; 1Ti. 5:24; 2Ti. 3:7; 2Ti. 3:14; Tit. 1:9.)

The doctrine of Christ.That which Christ taught. (Comp. Mat. 7:28; Mat. 16:12; Mat. 22:33; Mar. 1:22; Mar. 4:2; Mar. 12:38; Joh. 8:31; Act. 2:42; Act. 5:28.)

Hath not God.Comp. 1Jn. 2:23; 1Jn. 5:12.

(2 h.) Practical direction (2Jn. 1:10-11).

Although it would be possible to love unbelievers, in the sense of earnestly desiring that they might come to a knowledge of the truth, it would be wrongfor sincere Christians it would be impossibleto hold out to them the right hand of fellowship. Especially dangerous would it be for the matron and her family. (Comp. 2Ti. 3:6.)

(10) If there come.The construction implies that it was the case. St. John was dealing with facts. St. Paul held the same view (Rom. 16:17; Gal. 1:8-9; Tit. 3:10-11; and, in regard to morals, 1Co. 5:11; 1Co. 16:22).

This doctrine.See 2Jn. 1:9. He is not speaking of those who had never heard or been instructed in the doctrine of Christ; they would be less dangerous. He means those who deliberately altered the Apostolic teaching. And his reason is evidently chiefly the religious welfare of the matron and her family. The case supplies an important instruction in the theory of Christian social conduct.

Receive him not into your house, neither bid him God speed.These are no terms of ordinary politeness, which the Apostle does not forbid, but terms of close Christian intimacy and spiritual communion, the deliberate cultivation of personal acquaintance, fraternal intercourse. The highest sort of Christian brotherly lovelove, that is, in its fulness and truthcan only find reciprocity in the same atmosphere of Christ, on the same basis, and in the same characteristics. (Comp. 2Co. 6:16.)

(11) Is partaker of his evil deeds.Condones his false doctrine; puts himself in a position to accept it; shares the guilt of his disloyalty by sympathising with him; and in this way lowers his whole moral standard, doing an injury to God, Christ, the Church, the truth, individual communities, and his own soul. If any interpret the exhortations to love in the Epistles of St. John too liberally, or by too low a measure, this passage is a wholesome corrective. In applying this teaching to modern times we should remember (1) that St. John is only speaking of those who deliberately deprave the doctrine of Christ in its great outlines; (2) that there may be much in ourselves, in our systems, in our quarrels, in our incrustations of divine truth, in our want of the sense of proportion in dealing with divine things, which may have hindered others from receiving Christ.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

The love and truth unfolded, 2Jn 1:4-6.

4. Rejoiced greatly Compare 3Jn 1:3.

I found Either on one of his circuits through the Churches of Asia Minor, or, perhaps, on a visit of some of them at Ephesus. Of Understand some before of.

Walking in truth A very expressive phrase. Truth, the truth of a real Christ and of his gospel, was the very atmosphere of light in which they visibly walked.

Their association was not with errorists, nor their conduct accordant with corruptionists. Their movements accorded with Christian doctrine and purity.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘I rejoice greatly that I have found of your children walking in truth, even as we received commandment from the Father.’

This does not necessarily mean that some were not walking according to the truth, only that he himself did not know all her children. But the point is that those whom he did know walked in the truth. And this was the truth commanded by the Father. In 1Jn 3:23 we are told that ‘this is His commandment that we should believe in the name of His Son Jesus Christ’. It is this truth that is to be the foundation of their whole faith, and will result in loving one another, which is the parallel commandment. By this he emphasises the close relationship established by the Father with His Son in the work of salvation.

Fuente: Commentary Series on the Bible by Peter Pett

The Commandment of Love In 2Jn 1:4-6 John gives the divine commandment to love one another.

2Jn 1:4 “I rejoice greatly” Comments – Joy is the manifestation of someone who is genuinely walking in love. It is the product of a clean conscience and the fullness of the Holy Spirit indwelling us.

With so many believers being confused or led astray, it was a great joy to see believers who were walking correctly in the truth.

2Jn 1:4 Comments – Love always sees the good in others (1Co 13:7). In 2Jn 1:4, John commends the good things that he saw in the elect lady.

1Co 13:7, “Beareth all things, believeth all things, hopeth all things, endureth all things.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Exhortation to walk in truth and love:

v. 4. I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

v. 5. 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.

v. 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.

The letter proper opens with a word of appreciation: I was exceedingly glad because I found some of thy children walking in truth, as we received the command from the Father. There seems to lie in the words of the apostle a confession that he may often have been disappointed in children whom he had seen grow up in Christian homes. But in this case there was occasion for joy only; for the children of this Christian mother had profited by the nurture of their godly home, making use of their Christian training in the battle of life. He does not imply that some of the children had gone wrong, but is referring to the ones whom he has met, probably in Ephesus. These young men were conducting themselves in accordance with the truth which they had learned in their childhood and youth, they were ordering their lives according to the precepts of the Gospel, they were observing the command, the holy will, of the heavenly Father. What a splendid bit of testimony, a report which all young people may well strive for!

But the achievements of the past should serve as a spur for the future: And now I beg thee, lady, not writing thee this as a new commandment, but which we have had from the beginning, that we love one another. This admonition is a summary of the larger epistle, which was probably written about the same time, and whose principal theme was brotherly love. In love, the bond of perfection, all Christians should stand shoulder to shoulder, in affectionate sympathy toward one another, in mutual help against their enemies from without. The apostle’s plea is at the same time a commandment of the Lord, not one that has just been revealed to him for the first time, but one of which the converts were told, which they were taught, from the very beginning of their Christian life. This commandment has been unchanged, and will he unchanged as long as the Gospel-truth remains.

For the sake of emphasis the apostle explains: And this is love, that we conduct ourselves according to His commandments; this is the commandment, that, as you have heard from the beginning, you live your lives in this. The apostle is here reasoning in a circle, but that fact gives his argument a peculiar force. Christians will show their love toward their’ heavenly Father by living and conducting themselves so as to be in agreement with His holy will at all times. That is the attitude of love at all times, to please those whom we love in every way that we know of. And the entire will of God with reference to our conduct may be summed up in the one precept that we live in agreement with the doctrine which we heard from the beginning. That is the essence and summary of brotherly love, that we walk according to the precepts of God, that we conduct ourselves in deed and in truth as it pleases our heavenly Father.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Jn 1:4. I rejoiced greatly, that I found of thy children, &c. “In testimony of the sincerity of my love towards you, I can assure you that my soul was warmed with exceeding joy, (, ) because upon good evidence, I was well satisfied that, of the children which God has graciously given you, there are some at least, who have received Christ and the truth of the gospel with faith and love to influence their hearts and lives; insomuch, that wherever they go, their conversation is answerable thereto, in obedience to the holy commandment, which we, the apostles of Christ, have received from God the Father, with a commission to declare it.” It is probable, that on one occasion or other, some of her sons had travelled abroad, as the word may signify; and that the apostle had met with them, and seen their excellent spirit and deportment to be as became the gospel of Christ; and therefore spoke of them as persons whom he had found walking in the truth.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Jn 1:4 . The Epistle begins with the assurance of joy at the conduct of those to whom it is addressed. The preface to most of the Pauline Epistles is similar. This verse refers back to the preceding ; 2Jn 1:5 , on the other hand, to .

] not: “I have greatly rejoiced” (Luther); the aorist is to be kept in its own meaning. The apostle is speaking historically of the time at which he had the experience which he states in the following words.

] . is not = ; it is indicated by the that John could not boast the . of all, [8] but not that “he had not become acquainted with all” (Dsterdieck). Braune’s observation is erroneous, that “as the article is wanting with , it is not indicated that the other children were not walking .” With , comp. Joh 8:12 ; 1Jn 1:6-7 ; 3Jn 1:3-4 , and several other passages.

indicates a previous meeting with the children of the and hence a previous sojourn of the apostle in the Church to which he is writing; incorrectly, Sander: “I have found as the result of my examination;” the preterite does not suit this interpretation.

If be a proper noun, it remains uncertain where the apostle met with her children. Lcke, on account of 2Jn 1:12 , considers it unlikely that the apostle had been in the family; “he seems to have met the somewhere else without the mother” (so also Braune). Not only this uncertainty, but also the circumstance that John does not express himself further about the children who are not walking in the truth, indicates that he is not speaking of a family, but of a Church, which is erroneously disputed by Braune.

] (which is not to be taken here, with Ebrard, argumentatively = “because indeed”) does not more particularly define the in itself, as if were only added adverbially for confirmation = “who in truth walk as,” etc.; but refers to the ., and is Christian truth, as in 2Jn 1:3 ; thus: “ who are walking in the truth, according as we received commandment ” (Dsterdieck). By this, however, we are not to understand one particular commandment, but the obligation which is contained in the Christian faith to walk in the truth; ] see 2Jn 1:3 ; the intervention of the Son is implied.

[8] Ebrard appropriately: “It is a delicate way in which the presbyter covers the blame which he has to express in a mere limitation of praise. ”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2. Exhortation to walk in truth and love

2Jn 1:4-11

4I rejoiced greatly that I found7 of thy children walking in truth, as we have received a commandment from the Father.8 5And now I beseech thee, lady, not as though I wrote9 a new commandment unto thee, but that which10 we had from the beginning, that we love one another. 6And this is love, that we walk after his commandments. This is the commandment,11 That, as ye have heard from the beginning, ye should walk in it.12 7For many deceivers are entered13 into the world; who confess not that Jesus Christ is come in the flesh.14 This is a deceiver and an antichrist.15 8Look to yourselves, that we lose16 not those things which we have wrought,10 but that 9we receive a full reward.10 Whosoever transgresseth,17 and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine18 of Christ, he hath both the Father and the Son.19 10If there come any unto you, and bring not this doctrine, 11receive him not into your house, neither bid him God speed:20 For21 he that biddeth him22 God speed is partaker of his evil deeds.23

EXEGETICAL AND CRITICAL

2Jn 1:4. Joy in [the ladys childrenM.] walking in the truth. I rejoiced greatly.The Aorist answers to the Perfect and notes the time, when he did make the discovery, hence it is not=I rejoice (Luther). The Pauline Epistles begin with similar expressions of joy in the Christian standing of Churches; we have here, however, not an imitation but only the expression of the same Christian mode of viewing things. Cf. Rom 1:8 sqq.; 1Co 1:4 sqq.; 2Co 1:3 sqq.; Eph 1:3 sqq.; Php 1:3 sqq.; Col 1:3 sqq.

That I have found of thy children walking in truth.The first reference here is to 2Jn 1:3. [Alford: not only in honesty and uprightness, but in that truth which is derived from and is part of the truth of God in Christ.M.]. is not= , but should be taken in a partitive sense, though there is no need of supplying (Beza), as in 1Jn 4:13; Joh 16:17; Mat 23:34. The omission of the Article before does not import that her other children did not walk . Ebrards remarkIt is a delicate way, how the presbyter conceals the censure he has to express in a mere limitation of praiseis overfine, for it cannot be maintained that the same praise of walking in truth could not be accorded to all. simply states that the Apostle had found them, but there is here no intimation how he found them, whether accidentally, or in consequence of inquiries to that effect. But denotes sons, whom the Apostle was more likely to encounter on his missionary journeys than daughters; hence the reference seems to be rather to an accidental meeting. Lcke, not without some ground (2Jn 1:12), thinks that he met the children without their mother, elsewhere than in the family. Bengel: Hos liberos in domo materter eorum invenerat Johannes, 2Jn 1:13. But this uncertainty does not favour, as Huther thinks, the hypothesis of a Church, but [rather] that of a lady.On , denoting not only the Christian state, but true, vital Christianity, see 1Jn 1:6-7; 1Jn 2:6; cf. 3Jn 1:3-4; Joh 8:12.

According as we received commandment from the Father.The clause introduced by expressly refers to objective Divine truth, as the ground of Christian walking. Ebrard falsely understands in the sense of even as we, and turns the thought even as we have (indeed) a command from the Father (that we should walk in the truth). But the clause in question should not be taken argumentatively, but as an apposition and explanation. does not refer to the commandment of brotherly love (Lcke), but denotes the taken as (de Wette, Huther, Dsterdieck).On see 2Jn 1:3. The interpretation of Oecumenius that Christ is here referred to as the Father of believers cannot be upheld by Isa 8:18; Heb 2:13. But the mediation of Christ is to be supplied [HutherM.].

Reference to (2Jn 1:3). 2Jn 1:5-6.

2Jn 1:5. And now I beseech thee, lady. as in 1Jn 2:28. The connection is not temporal but logical, and moreover with the whole of 2Jn 1:4, not with the subordinate clause beginning with only (as Dsterdieck thinks); nor does it belong to in order to mark the point of time. On Schlichting says: blandior qudam admonendi ratio; Dsterdieck calls it an entreaty with a reference to the inviolable authority of the Divine law of love. Hence the Apostle adds:

Not as writing to thee a new commandment, but that which we had from the beginning.Cf. 1Jn 2:7 : that we should love one another., as the object of , indicates its end and aim. Hence it does not describe or specify the substance of (Baumgarten-Crusius).

2Jn 1:6. And this is love, that we should walk according to His commandments. is left undefined and nothing is said beyond its being exhibited in our walking according to the commandments of God; so that the reference is neither to love to the brethren (Benson), nor to love to God (Grotius, Carpzov., and al.), but to love in general, as in 1Jn 4:7; 1Jn 4:16 sqq.This is the view of most and the best commentators. The end of all the commandments of God regulating the conduct of men, is love; hence , as at 1Jn 5:3. Hence also , is here followed by in the Singular, as denoting their unity.

The commandment is this,cf. 1Jn 3:22-23; it is further described as to its contents.

As ye heard from the beginning, as in 2Jn 1:5. It is not a secondary aim of the commandment, as such (de Wette, Lcke).

That ye should walk in it. denotes the aim and scope; refers to which should be supplied; for does not occur, and would be an intolerable tautology (against Sander). Thus the Apostle describes the identity of love, especially of brotherly love, and of obedience to God; both stand and fall together.

Description of the false teachers: 2Jn 1:7.

For many deceivers. grounds the reason of this exhortation to brotherly love on the Apostles fear of its being marred by the influence of false teachers (Huther). But is not governed by (Lcke, Ewald), nor should there be mentally repeated (de Wette), nor should any thought be supplied, e.g. seeing that ye have the true Christianity, I have to warn you, for (Heumann), or hoc non temere dixi, nam (Beza); nor does introduce a protasis, followed by 2Jn 1:8 as apodosis (Grotius, Carpzov), wholly unlike the Johannean diction. Bengels remark also is wrong: ratio cur jubeat retinere audita a principio. The love required (2Jn 1:5-6) rests on the truth (2Jn 1:7), and the (2Jn 1:6) embraces also the truth (2Jn 1:7, Dsterdieck). Cf. 2Jn 1:1-3, and 1Jn 3:23; 1Jn 3:16. The false teachers are called on account of their influence and effect on belie2John 1 :1Jn 2:26; 1Ti 4:1.

Went out into the world.1Jn 2:19; 1Jn 4:1; Who do not confess Jesus Christ coming in flesh. denotes that whereby, or how these are . Winer, p. 146. But Winer (p. 405) errs in assuming a genus on account of : all those who do not confess, quicunque non profitentur. If we had it would be equal to: . But the reference here is not to simple, open denial, but to a contradicting, which by various turnings and twistings, evades and endangers the definite confession. Cf. 1Jn 4:2-3. is different both from (1Jn 4:2), and from (1Jn 5:6). The Present denotes the thought per se without any reference to time 1Co 15:35 (Dsterdieck), separate from all consideration of time (Huther); so also Lcke, de Wette, Sander and al.This may intimate that the false teachers denied the possibility of the Incarnation (Lcke). Bengel [qui veniebat) is beside the mark, for 3Jn 1:3, where the Participle Imperfect is clearly indicated by , is not apposite here; and so is Oecumenius, who per enallagen temporis suggests the second advent of Christ.

This is the deceiver and the antichrist. refers to , and expresses plurality ( ) in unity: ; it is a transition from the Plural to the distributive Singular; Winer, pp. 186, 654. The words give prominence to a further characteristic of (Huther); we must not say, however, that the is in reality only in the many that have the (Lcke, Huther); but he is personally behind the many, who are his forerunners. Cf. 1Jn 2:18; 1Jn 2:22.

Warning against the false teachers, 2Jn 1:8-9.

2Jn 1:8. Look to yourselves, . They are to consider what would be the loss entailed upon themselves by being deceived, viz., the loss of fellowship with the Father and the Son, the loss of truth and love. Bengels explanatory clauses me absente would be in point, if we had here: , as in Mar 13:9. Moreover they themselves had to look to themselves, even though the Apostles were present.

That ye do not lose. denotes the end and aim of their precaution. Mat 12:16; Mat 26:5; Luk 18:5; Joh 7:23; 1Co 16:10. The object is to avoid a loss, even a loss on the part of the readers. But of what?

What things we have wrought.The Apostles of Jesus Christ had done, wrought and accomplished something by their labours and preaching, even a possession of truth and love with their fruits ( ), which possession will be lost, if they give ear to false teachers (Dsterdieck, Huther). This a bold self-testimony (1Jn 1:3; 1Jn 4:6). It is unnecessary to add , as Lcke thinks, for the context supplies it. The first person does not require us to understand that the Apostle must have converted the children of the ; he only includes himself in the number of the Apostles and genuine witnesses of Christ, whom he opposes to the recipients of their preaching, without determining through whose instrumentality the children of the were converted; but the teachers and their hearers are not taken together.

But that ye receive full reward. denotes the blessing of truth and love in ones own heart, in life with its joys and sorrows, and in eternity; is the full reward, uncurtailed, as it falls to the lot of perfect fidelity (Huther, Dsterdieck); it is not= (Carpzov), nor is it said that they had only received it in part, and that they were to receive it fully in eternity (Grotius, Ebrard), for this fulness is relative; there is even here on earth a full reward, a full peace, a full , etc., in conformity to the relations of this present time. But Bengel rightly observes: nulla merces dimidia est, aut tota amittitur, aut plena accipitur, but his next remark is irrelevant, viz., consideranda diversitas graduum in gloria; for the blessed have their full reward on the lowest grade. But designates the receiving as a gift, a present (Col 3:24; Gal 4:2; Luk 16:25). Taking all the verbs in the first person, weakens the thought as much as taking them all in the second person (see Apparatus Crit. Note 10); in the former case the teachers and hearers are taken together, in the latter the teachers are wholly excluded, and the delicate touches, the Apostles right of warning them, and the weight of the Apostolical warning are all lost.

2Jn 1:9. Every one that progresseth and abideth not in the doctrine of Christ.This describes him who does not receive the full reward, of whom they are warned, whereby they lose the reward. and designate the same persons, positively and negatively. denotes a progression, a going before, which in the opinion of the is the reaching of a higher degree of knowledge, a decided progress, but in reality is a departure from the truth, , a going beyond the limits of Christian doctrine. Huther errs in seeing here an ironical allusion (Dsterdieck); it is a bitter truth of the actual fact. On cf. Mat 21:9; 1Ti 1:18; 1Ti 5:24. On the characteristics of those who know and learn without knowledge, see 2Ti 3:7. The lectio rec. , passing by, (according to Mat 15:3), or (Act 1:25), and the exposition: (Oecumenius), are clearly untenable; and in the variation of the Vulgate recedit instead of prcedit, it is more probable that the former arose from the latter, than that the latter arose from the former. St. Paul also insists upon the , 2Ti 3:14; 2Ti 1:13; Tit 1:9. signifies that Paul calls the (2Ti 1:13); the Genitive is subjective (Dsterdieck, Huther al.). Agreeably to constant usage (Mat 7:28; Mat 16:12; Mat 22:33; Mar 1:22; Mar 4:2; Mar 12:38; Act 2:42; Act 5:28), it cannot be the Genitive of the object (Bengel, Lcke, Sander, al.). Cf. Joh 8:31 : . It is the doctrine which Christ Himself brought and taught and caused to be propagated by His Apostles. But, of course, the principal part of its contents, is Christology.

Hath not God.cf. 1Jn 2:23; 1Jn 5:12.Truth, life and God are inseparable.

He that abideth in the doctrine hath both the Father and the Son.The same thought, not only repeated positively, but completed by the addition of , as in 1Jn 2:23. [Alford: The order in the text is the theological one, the Father being mentioned first, then the Son. That in A. etc. is the logical and contextual one, seeing that the test is, abiding in the doctrine of Christ. Thus he has Christ, and through Him, the Father: which of the two is original, it is impossible to decide.M.].

Warning against fellowship with the false teachers. 2Jn 1:10-11.

2Jn 1:10. If any cometh to you. shows that the case supposed actually existed. Winer, p. 307. with the subjunctive denotes a possibility. There is hence no occasion for surprise, as if this were unjohannean (de Wette, Ebrard), since it cannot be unjohannean to suppose a case as actually existing. , as in 2Ti 3:6, refers to the forwardness of the false teachers and their calculating on the greater receptivity and mouldableness of women.

And bringeth not this doctrine. adds the capacity and character in which such persons come, not as soliciting aid, as necessitous persons, but as false teachers (Bengel: quasi doctor aut frater). The use of , instead of , also shows that the case mentioned is actually true, and imports the simple denial of . Similar is , Joh 18:29 (Act 25:7). It is unnecessary to supply here that the contrary doctrine is brought (de Lyra), and that the true doctrine is disputed (Tirinus); this is self-evident from 1Jn 4:2-3. is . Non de iis, qui alieni semper fuerunt ab ecclesia (1Co 5:10), sed de iis qui volunt fratres haberi et doctrinam evertunt (Grotius).

Receive him not into (your) house.On the above supposition the point in question is not an act of (Heb 13:2; Rom 12:13); for the reference is not to the necessitous. The injunction simply bears upon the false teachers not being received into the house ( ), on account of the danger per se.

And do not bid him welcome, which was unavoidable if they were received into the house; the two circumstances should be taken together; for while the former would be dangerous, the latter would be untrue; , joy, good speed, prosperity, cannot be said to the false teacher; only to and is due the Christian, fraternal greeting, in its deeper import (Oecumenius, Calov, Bengel, Lcke, de Wette, Huther, Dsterdieck and al). This must therefore not be limited to the salutatio as a conventional form of politeness (Clemens Alex.), or as an expression of friendship (Grotius), or be taken quite generally: velut hic Joannes omne colloquium, omne consortium, omne commercium cum hreticis (a Lapide), or applied to excommunication (Vitringa, de syn. vet. p. 759); nor must it be referred to the which was necessary only at that time (Lcke), nor must it be construed, according to the now prevailing loftier view that man, all his errors notwithstanding, remains man and an object of esteem and love, as an act of intolerance which may have been justifiable at that time (de Wette), or be charged to the fiery temperament of the Apostle, according to the notices contained in Luk 9:54 and Euseb. Hist. Eccl. 3:28; 4:14. The reference is simply to the cultivation of personal acquaintance and fraternal intercourse with the false teachers; this is, and continues to be, forbidden; brotherly love in its depth, truth and blessedness has its limits. Hofmann, Schriftbeweis II. 2, p. 339.

2Jn 1:11. For he that biddeth him welcome, partaketh in his deeds, the evil ones. gives the reason of the injunction: in the words the Apostle gives prominence to the one point which is closely connected with the other: . The clause shows that we have here not simply an outward conventional form of politeness, but an inward relation of communion (Huther), which is fostered. The are primarily acts of communicating false doctrine, but secondarily also the whole ethical conduct connected with it, which injures God, Christ, the Church, the truth, individual communities, believers and their souls.

DOCTRINAL AND ETHICAL

1. The knowledge of the truth from God is acquired in the way of obedience to the will of God (2Jn 1:4).

2. The law of God should only be viewed as the revelation of His love, and as it originates in love, so it impels to love (2Jn 1:5-6).

3. The acme and ground of all error is the denial of the Incarnation of Christ (2Jn 1:7). He that breaks with Christ come in the flesh and as the Son of man ever the Coming One, breaks brotherhood with believers and forces them to break brotherhood with him. Besser truly says: The doctrine of Christ is through and through from Christ. It is I, is the fundamental theme of the Gospel, preached by Himself and the holy Apostles, from beginning to end. Believing Catholics, Lutherans, Reformed, United, are brethren and remain brethren, because they are living Christians, the children of God and coheirs with Christ. But he ought hardly to have used this passage for the purpose of warning against the union nor to have said: Yes, people reverse the meaning of John and are perchance afraid to hold private intercourse with manifest blasphemers and revilers of the Divine truth, perhaps to take coffee with them, butalas! our table has become more holy to us than Gods table. For these things occur, inside the same communion, every where and at all times, if instead of putting blasphemers, he had said: hypocrites or adulterers.

4. False teachers corrupt not only the christological truth, but also the work of the Church and the salvation of individual church-members (2Jn 1:7-8).

5. The promised reward is not a merit of good works, but a consequence of Divine appointment, and a communicated gift (2Jn 1:8).

6. True progress is only possible in the maintenance and on the foundation of Christian truth (2Jn 1:9). For men come short not so much in the desire to be furthered, as in the judgment as to what constitutes true progress, and what is the true mode of progressing. A striving forward with a good conscience will always be a diligent and faithful road-maker bridging over the chasm between himself and signal successes, by the most faithful and scrupulous discharge of duty.

7. In the converse among Christians love must not be practised at the expense of truth and truthfulness (2Jn 1:10-11), nor must the truth be spoken at the expense of love!

HOMILETICAL AND PRACTICAL

Compare Doctrinal and Ethical.

Starke:Preachers should rejoice most when they see that young children are well trained, grow in grace and make the beginning of their wisdom in the fear of the Lord.Christians have also their joy in the world, though not of the world.Godly children are their parents joy, the ornament of the Church and the joy of all godly people. Young plants of righteousness look more beautiful in the garden of the Lord, than old trees on the point of decaying.Truth is not only to be investigated and meditated upon, but it must be practised, and men should walk in it.A preacher should not always use severity and earnestness, but also lenity and gentleness, not command but entreat his people to become godly.Whenever thou lackest the mind to follow, thou art wont to cry: it is a novelty! Thou utterest a falsehood! Hear what St. John says: To love, which contains all the commandments, has been from the beginning.Christianity needs no new commandments, but it requires the constantly renewed inculcation of the old commandments.It is not enough that the truth be preached, falsehood must also be denounced. The heresies, persecutions and abuses in the Church of God must not cause us to waver, and doubt the truth of the Christian religion, but rather strengthen and confirm us while we are exposed to their danger.Alas, by nature we all have an antichristian mind and antichrist in our hearts; he who does not know and expel him, will nevermore know or avoid the outward antichrist.Ye that are wise overmuch and are anxious about unnecessary things, ye that judge and censure every thing, hear what St. John says: Look to yourselves.Delightful reward of faithful ministers, if they see in their hearers the fruit of their labour arranged according to the mind of Christ.The less regard a minister pays to the temporal reward in his office, the more is he faithful, and the greater will be the reward which he shall receive from Christ, the Great Shepherd.What can a man lack who has God, and what can a man possess who has not God? If none may receive into their houses wicked and false teachers, how much the more ought they not to be introduced into the sheepfold of Christ, which would be like taking wolves among sheep! It is injurious to have fellowship with false people, but still more injurious to open to them the door of our heart; where the first is done, the latter is wont not to be wanting.Who enters into a pest-house? Do we not flee a bedfellow affected with a venomous disease? Why not likewise a deceiver, a servant of Satan? The opposite takes place in the world: be friendly to everybody except to Christ in His members!The greetings of Christians should not be merely conventional, but spring from the ground of truth and love.A Christian should be on his guard not only against his own sins, but also against those of others, of which he may easily and in various ways become partaker.

Heubner:The children of the same family are not always of one mind; a godly mother may have unbelieving children.Christian mothers, Christian families are a blessing to the world.Those also who run already in the Christian course need stirring up.A Christians treasure is liable to be lost as long as he continues to live among deceivers and enemies; hence the necessity of foresight, courage and fidelity of vigilance over himself and in respect of temptation: the more precious the treasure, the more carefully should it be guarded. It is slowly acquired, but may be lost at once. The number of those who once had grace and then lost it, will one day appear very great.John teaches us what we should ask of every one that comes to us, to wit: do you bring Christ with you or not? Reception was denied to a false teacher, because it would have been a token of brotherly acknowledgment; but this was so much the more to be denied, because such reception took place in the name of the Church, and hence would have been a declaration that the whole Church did receive him as a brother. But on that account we need not in a case of emergency deny to such an one our bounden private love.Love should never be prejudicial to the confession of our faith. Love at the expense of faith, to its injury or with its denial is no love. This commandment was falsely applied in the case of John a Lasco, who having been expelled from England in the reign of Mary, A. D., 1553, was denied reception in Denmark, both he and his congregation (Salig, Hist. Conf. Aug. II., 1090).

Besser:It is an idle speech that Christians and antichristians have one and the same God. We are believers in one God is sung in truth by those only who continue: We also believe in Jesus Christ, His Son and our Lord.

Footnotes:

[7]2Jn 1:4. [German: That I have found. So Alford, Lillie.M.]

[8]2Jn 1:4. Instead of Cod. Sin. reads, , evidently a writing error; A. and others have , instead of ; B. omits .

[9]2Jn 1:5. A. B. G. K. Sin. ; elsewhere . The arrangement of A. Sin. is: that of B., al.: ; Might the former have been corrected from 1Jn 2:7? [German: Not as if I write, better not as writing, Alford, Lillie.M.]

[10]2Jn 1:5. Cod. Sin. Inserts before .

[11]2Jn 1:6. G. Cod. Sin.: ; B. D.K, .

[12][German: As ye heard from the beginning, that ye should walk in it. So Lillie and Alford, who supplies however even before as ye heard, etc.M.]

[13]2Jn 1:7. B. Sin. ; A. ; G. K. . [German: went out, Alford: went forth.M.]

[14]2Jn 1:7. [German: who did not confess Jesus Christ, who cometh in the flesh; who confess not Jesus Christ coming in (the) flesh (Alford), so Lillie, who omits the definite Article before flesh.M.]

[15]2Jn 1:7. [German: This is the deceiver and the antichrist. So Alford, Lillie.M.]

[16] 2Jn 1:8. G. K.: ; Cod. Sin.: (with the correction: (); thus also A.; but B.: ; this is decidedly preferable as the lectio difficilior and mater lectionum. Bengel, on very slender grounds, recommends: , .

[German: Look to yourselves, that ye do not lose, what things we have wrought, but that ye receive full reward.Alford: that ye lose not the things which we wrought but receive reward in full.Lillie: but receive a full reward.M.]

[17] 2Jn 1:9. A. B. Cod. Sin.: ; G. K.: . The former reading is supported by the versions with the variations: prcedit, procedit.

[German: Every one that progresseth; Alford: goeth before you.M.]

[18] 2Jn 1:9. A. B. Cod. Sin. omit , which are perhaps repeated from the former half of the verse

[German: He that abideth in the doctrine; so Alford.M.]

[19]2Jn 1:9. B. Cod. Sin.: ; A.: .

[20]2Jn 1:10. German: And do not bid him welcome; Alford: Do not bid him good speed: Lillie: neither bid him hail. The introduction of the Divine name both in this verse and the next, is avoided by almost all the versions.M.]

[21]2Jn 1:11. A. B. Cod. Sin.: ; G. K. . The former reading is preferable because of the weight of authority by which it is supported, and also because of its singularity.

[22]2Jn 1:11. A. B. G. Cod. Sin.: ; is probably an error; there is not sufficient reason for its omission.

[23]2Jn 1:11. The Vulgate (ed. Sixtin.) concludes thus: Ecce, prdixi vobis, ne in diem domini condemnemini (ut in diemnon confundamini). The words are found in Greek in the Lectiones Velesian. (Tischendorf). They are interpolated.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

There is somewhat very blessed in this. We find that not only this elect lady, but some of her children, were in grace. And the good old Apostle felt the joy of it. Nothing can be more delightful to a child of God, than when he discovers others that are children also. It was under this view the Psalmist speaks, when he said, “Lo! Children are an heritage of the Lord, and the fruit of the womb is a reward” (Psa 127:3 ). But, it can only be so spoken, when they arise, like olive branches, round the parent’s table, blessed with grace. Sad, and wretched, did the Patriarch view his ungodly children, in the Absaloms, and Adonijahs, and the Ammons of his loins; when he cried out, “my house is not so with God”; though he took to himself the blessedness of the everlasting covenant God had made with him, ordered in all things and sure (2Sa 23:5 ).

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

Ver. 4. I rejoiced greatly ] This cheered up his good old heart more than any outward respects or courtesies whatsoever. See1Th 3:81Th 3:8 .

I found ] , I found by long and diligent observation, that which was worth finding; .

Of thy children ] Not all, but some of them. It is seldom seen that all a whole family are right for religion. Noah had a Ham, Abraham an Ishmael, Isaac an Esau, &c.

As we have received a commandment ] The gospel also commands obedience and holy conversation. Of unruly Christians, profligate professors, we may say, There’s nothing Christian in them; as of cowards they were wont to say at Rome, There was nothing Roman in them. Truly, either this is not gospel (said learned Linaker, when he had read our Saviour’s sermon in the mount) or we are not gospellers. A young man told the senators of Rome that he came for to see Rome, and found it not; for, said he, either ye be not Romans of Rome, or else this is not Rome of the Romans. We may even marvel as much as Constantius the emperor did, and say with him, I wonder how it comes to pass that many of my people are worse now than before they became Christians.

Walking in the truth ] Not taking a step or two, not breaking or leaping over the hedge to avoid a piece of foul way, but persisting in a Christian course, &c., not starting aside to the right hand or the left.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

4 11 .] Truth and love : These were the two ground-tones of the Epistle. And now the Apostle proceeds to describe his joy at finding the children of the walking in truth ( 2Jn 1:4 ), and to enforce the commandment to love one another (5, 6): and this in presence of the fact that many deceivers are in the world who would rob us of our Christian reward, and of our share in God (7 9). These are not to be treated as brethren, nor greeted, lest we partake of their evil deeds (10, 11).

Fuente: Henry Alford’s Greek Testament

4 .] I rejoiced greatly (at some definite time indicated by the aor., perhaps : and so it is taken by Huther and Dsterdieck; but it may also be the epistolary aor., as so often: and this is made more probable by the perf. which follows. See however 3Jn 1:3 ), that I have found (there is not a word nor a hint of the assumption of Sander, that this finding was the result of proof and trial. The most obvious interpretation is, that at some place where the Apostle was, he came upon these who are presently mentioned: as in Act 18:2 , ( ) . , . . .) of thy children (no is needed as a supply: it is contained in the participle which follows) walking in truth (i. e. not only in honesty and uprightness, but in that truth which is derived from and is part of the truth of God and Christ: see above on 2Jn 1:1 .

Again, there is no hint whatever given that the rest, or that others, of her children were not walking in truth. The Apostle apparently, as above, in some place where he was, lit upon these children of the , and sends her their good report. Respecting the rest, he makes no mention nor insinuation) according as we received commandment from the Father (viz. to walk in the truth: not, as Lcke, to love one another, making this clause a further description of the manner in which they were walking in truth. And must not be taken with c., , , which is unlikely and unprecedented, but as applying to the Father, as in 2Jn 1:6 ).

Fuente: Henry Alford’s Greek Testament

2Jn 1:4 . The Occasion of the Epistle. “I was exceedingly glad because I have found some of thy children walking in Truth, even as we received commandment from the Father.”

, of a glad surprise ( cf. Mar 14:11 ). He had been too often disappointed in lads like these (see Introd., p. 155). They had profited by the nurture of their godly home, the best equipment for the battle of life. “No man should ever leave money to his children. It is a curse to them. What we should do for our children, if we would do them the best service we can, is to give them the best training we can procure for them, and then turn them loose in the world without a sixpence to fend for themselves” (Cecil John Rhodes). , “I have found”. He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city were true to their early faith! , “some of thy children” (a tenderer word than “sons,” ), “members of thy family,” not implying that others had done ill; the lads who had come to Ephesus. , . . ., ambulantes in veritate, die in der Wahrheit wandeln , “ordering their lives according to the precepts of the Gospel”. See note on 1Jn 1:6 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Jn 1:4-6

4I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father. 5Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another. 6And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it.

2Jn 1:4 “I was very glad” This is an aorist passive (deponent) indicative. Possibly the Elder heard about this church from some of its traveling members.

“to find some of your children walking in truth” This refers either to

1. godly, loving lives of some in the church (cf. 2Jn 1:3-4)

2. a way of acknowledging the presence of heretics within the congregation who had led some astray

“just as we have received commandment to do from the Father” This is an aorist active indicative which refers to the giving of the commandment to love one another, even as Jesus loved them (cf. Joh 13:34-35; Joh 15:12; 1Jn 3:11; 1Jn 4:7; 1Jn 4:11-12; 1Jn 4:21).

2Jn 1:5 “we have had from the beginning” This is an imperfect active indicative which refers to the beginning of Jesus’ teaching (cf. 1Jn 2:7; 1Jn 2:24; 1Jn 3:11). The content of the commandment is reaffirmed as “love for one another” (cf. 2Jn 1:5) and “acknowledge Jesus Christ as coming in the flesh” (cf. 2Jn 1:7). Notice it is content, personal and lifestyle.

“that we love one another” This is a present active subjunctive (as is the last verb in this verse, walk). It was characteristic of the heretics to be exclusivistic and unloving. This forms the first of John’s three tests for how one knows he is a Christian. In the book of 1 John these three tests are: love, lifestyle, and doctrine. These three tests are repeated in 2 John.

1. love (cf. 2Jn 1:5; 1Jn 2:7-11; 1Jn 3:11-18; 1Jn 4:7-12; 1Jn 4:16-21; 1Jn 5:1-2)

2. obedience (cf. 2Jn 1:6; 1Jn 2:3-6; 1Jn 3:1-10; 1Jn 5:2-3)

3. doctrinal content (cf. 2Jn 1:7; 1Jn 1:1 ff; 1Jn 2:18-25; 1Jn 4:1-6; 1Jn 4:14-16; 1Jn 5:1; 1Jn 5:5; 1Jn 5:10)

2Jn 1:6 “And this is love” Love (agap) is an ongoing (present tense) action, not just a feeling. Love is “the sign” of all true believers (cf. 1 Corinthians 13; Gal 5:22; 1Jn 4:7-21).

“from the beginning” See note at 1Jn 1:1. I think the phrase is used in 1 John and 2 John as a reference to the beginning of Jesus’ public ministry.

“walk in it” Christianity is an initial commitment and a lifestyle change (cf. 1Jn 2:6). Our lifestyle does not save us, but it does verify that we are saved (cf. Eph 2:8-10).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

rejoiced. Compare 3Jn 1:3. Several of Paul’s epistles open with thanksgiving.

greatly. Greek. lian. Only here and 3Jn 1:3 in John’s writings.

of. App-104. Not implying that there were others who did not so walk, but referring to such as he had met.

have. Omit.

Fuente: Companion Bible Notes, Appendices and Graphics

4-11.] Truth and love: These were the two ground-tones of the Epistle. And now the Apostle proceeds to describe his joy at finding the children of the walking in truth (2Jn 1:4), and to enforce the commandment to love one another (5, 6): and this in presence of the fact that many deceivers are in the world who would rob us of our Christian reward, and of our share in God (7-9). These are not to be treated as brethren, nor greeted, lest we partake of their evil deeds (10, 11).

Fuente: The Greek Testament

2Jn 1:4. , I have found) A thing rarely found at the present day, a joy rarely experienced.- , of thy children) Cyria had at the least four children. Comp. 2Jn 1:1 with 2Jn 1:4. John had found these children in the house of their maternal aunt, 2Jn 1:13.-, even as) The rule.

Fuente: Gnomon of the New Testament

rejoiced: Phi 4:10, 1Th 2:19, 1Th 2:20, 1Th 3:6-10, 3Jo 1:3, 3Jo 1:4

walking: Hos 14:9, Mal 2:6, Gal 2:14, Eph 5:2, Eph 5:8, 1Jo 1:6, 1Jo 1:7, 1Jo 2:6

Reciprocal: Psa 26:3 – and Psa 86:11 – I will Psa 119:30 – chosen Pro 23:15 – if Pro 27:11 – be wise Rom 1:12 – that I may Rom 6:17 – But Rom 13:13 – us 1Co 13:6 – rejoiceth 1Co 13:13 – the greatest 2Co 1:3 – the Father of our 2Co 7:7 – but Phi 1:4 – with Phi 2:2 – Fulfil 1Th 3:7 – we were Phm 1:7 – great joy

Fuente: The Treasury of Scripture Knowledge

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.

Fuente: Combined Bible Commentary

II.The substance of the letter follows: introduced by congratulation, it contains an earnest exhortation to practical love and warning against false teachers.

2Jn 1:4. I rejoiced greatly that I have found of thy children walking in truth. As St. Paul always prefaced his warnings by praising what he could praise, so St. John expresses his deep joy at having foundhis now present joy at having found during his past acquaintance with themcertain of her children walking in the full truth of the Christian religion.

Even as we received commandment from the Father. And this is His commandment, that we should believe in the name of His Son Jesus Christ, and love one another, even as He gave us commandment (1Jn 3:23). This great preliminary commandment omits the name of the Son because the reception of Him is its substance; and the particular commandments are presently to be mentioned.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. the person rejoicing, St. John, the apostle and minister of Christ Jesus, I rejoiced greatly.

2. The mercy rejoiced in, their walking in the truth.

It was not their speculative knowledge of the truth, and their taking upon them a bare profession of Christianity, that he rejoiced in, but their walking in the truth, and framing their conversation according to the commandment which they had received from the Father.

Christianity is not a speculative science, but a practical art of holy living; and the most exalted knowledge is insuffucient to salvation, without a suitable and correspondent practice; therefore, says St. John here, I rejoiced greatly to find of thy children, not barely professing of the truth, but walking in the truth.

Observe, 3. The persons rejoiced for, or in the behalf of; the youth in that church or family to which he now wrote, I rejoiced to find thy children walking in the truth; the hopes which the holy apostle had of a succession of saints, and that the children in his time would walk in their religious parents footsteps, was matter of singular joy and rejoicing to the blessed apostle.

Yet observe, 4. With what caution, restriction, and limitation, our apostle speaks, I rejoiced greatly to find of thy children; that is, some of them, perhaps many of them, it is to be feared not all of them; to have seen all was no doubt the apostle’s desire, but to find any was questionless matter of exceeding joy: I rejoiced greatly to find of thy children walking in the truth.

Learn hence, That there is no greater joy to the ministers of Christ, than to see the youth, or rising generation, in their day, walking in the paths of holiness and religion, and treading in their religious parents’ footsteps.

Fuente: Expository Notes with Practical Observations on the New Testament

2Jn 1:4. I rejoiced greatly that I found of thy children That is, some of thy children; walking in truth In a manner agreeable to the gospel. It is probable that John speaks of such of her children as he had met with in the course of his travels, probably at their aunts house, 2Jn 1:13; and that having conversed with them, and observed their conduct, he had found reason to conclude that they were truly pious, and sound in the faith. After their return home, it seems, he inscribed this letter to them as well as to their mother, and by the commendation which he bestowed on them in it, he no doubt encouraged them much to persevere in the truth. By the joy which this circumstance gave the apostle, was manifested the disposition of a faithful minister of Christ; for such derive great happiness from the faith and holiness of their disciples.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2Jn 1:4-11. Exhortation and Warning.The commandment of love given by Christ to His Church from the beginning must be faithfully observed. Loyalty to Christ meant that His followers must beware of the false teachers, the embodiment of Antichrist, who denied the reality of His Incarnation. Ground already won for the faith might be lost. Those who, under the lure of advanced thought, sought to beguile others from Christs teaching, were not Christians, and must receive neither countenance nor hospitality.

2Jn 1:4. In some way, possibly through a visit from some travelling evangelists belonging to the church addressed, John had ascertained the fidelity to the truth which many of its members exhibited.

2Jn 1:5 f. 1Jn 2:7 f.*, 1Jn 5:3*.

2Jn 1:7. gone forth: i.e. from the Church (1Jn 4:1*).world: 1Jn 2:15*.confess . . . flesh: the double name, Jesus Christ, is significant. It expresses the two sides of our Lords personality. The heresy assailed distinguished Jesus from Christ, and dissolved the unity of Christs Person. See 1Jn 2:22; 1Jn 4:2 f., where, too, those who taught the heretical doctrine are styled antichrists.

2Jn 1:8. Past gains, secured by the faithful ministry of the writer and others like him, were imperilled.

2Jn 1:9. The idea (as in 1Jn 2:22-24) is that a true doctrine of Jesus as the Son is necessary to our conception of God as Father.goeth onward: probably one of the catchwords of the false teachers is here alluded to, their claim being that their teaching represented advanced doctrine into which all ought to move who made any pretence to be progressive thinkers. That progress, however, is delusive which cuts itself loose from the historic facts of the Christian faith.

2Jn 1:10. John himself is said to have fled when on one occasion he found himself under the same roof as the false teacher Cerinthus. Here, in the interests of truth, he forbids hospitality to be offered to the false teachers when they came.

2Jn 1:12 f. Conclusion.The writer refrains from further messages because he hopes shortly to visit the church and see its members.

2Jn 1:13. The members of the writers own church send greeting (see Introduction).

Fuente: Peake’s Commentary on the Bible

1:4 {2} I rejoiced greatly that I found of thy children walking in {d} truth, as we have received a commandment from the Father.

(2) This true profession consists both in love towards one another which the Lord has commanded, and also especially in wholesome and sound doctrine, which also is delivered to us: for the commandment of God is a sound and sure foundation both of the rule of conduct and of doctrine, and these cannot be separated from one another,

(d) According as the truth directs them.

Fuente: Geneva Bible Notes

II. THE IMPORTANCE OF THE TRUTH VV. 4-11

"In the central section of 2 John [2Jn 1:4-11] . . . we have a brief summary of the great contrasts between truth and error, love and hatred, the Church and the world, which are dealt with at greater length in 1 John." [Note: Stephen S. Smalley, 1, 2, 3 John, p. 322. Cf. John R. W. Stott, The Epistles of John, p. 205.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A. Practicing the Truth vv. 4-6

John wrote this epistle to urge his readers to continue to be obedient to God by responding positively to the truth of His revelation. He also wanted them to resist the inroads of false teachers who sought to distort this truth. He dealt with the first purpose in 2Jn 1:4-6.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

    

John began by commending the church. He had met some of its members who were walking in obedience to God’s truth (i.e., walking in the light, 1Jn 1:7).

"It is much easier to study the truth, or even argue about the truth, than it is to practice it!" [Note: Wiersbe, 2:535.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 32

THE PERSONS DENOUNCED IN THE EPISTLE ITS RELATION TO PETER.

Jud 1:4

WE have here the occasion of the letter stated very plainly. St. Jude was meditating a letter on a more general subject, when the grave peril created by the anti-Christian behavior of the persons condemned in the text constrained him to write at once on this more urgent topic. An insidious invasion of the Christian Church has taken place by those who have no right to a place within it, and who endanger its peace and purity; and he dare not keep silence. The strong must be exhorted to withstand the evil; the weak must be rescued from it.

These invaders are in one respect like those who are condemned in the Epistle to the Galatians, in another respect very unlike them. They are “false brethren privily brought in, who came in privily”; {Gal 2:4} but they have come in, not “to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,” but to “turn the grace of our God into lasciviousness.” The troublers of the Galatian Church were endeavoring to contract Christian liberty, whereas these ungodly men were straining it to the uttermost. Both ended in destroying it. The one turned the “freedom with which Christ set us free” into an intolerable yoke of Jewish bondage; the other turned it into the polluting anarchy of heathen, or worse than heathen, license. How utterly alien these latter are from Christianity, or even from Judaism, is indicated by St. Judes pointed introduction of the pronoun “our” in two clauses in this verse: “turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ.” Jehovah is “our God,” not theirs; they are “without God in the world.” And Christ is “our only Master and Lord,” but not theirs; they have denied and rejected Him, choosing to “walk after their own lusts” (Jud 1:16), rather than to “walk even as He walked”. {1Jn 2:6} They have repudiated His easy yoke, that they may follow their own bestial desires.

Who are these “ungodly men”? Clement of Alexandria (“Strom.,” III 2. sub fin.) thinks that St. Jude is speaking prophetically of the abominable doctrines of the Gnostic teacher Carpocrates. Some modern writers adopt this view, with the omission of the word “prophetically,” and thus obtain an argument against the genuineness of the Epistle. If the writer knew the teaching of Carpocrates, he cannot have been Jude the brother of James and the brother of the Lord. The date of Carpocrates is too uncertain to make this a perfectly conclusive argument, even if we admit the assumption that the writer of this Epistle is alluding to his teaching; for he is sometimes placed before Cerinthus, who was contemporary with St. John. But it may be allowed as probably correct that St. Jude was dead before Carpocrates was known as a teacher of Antinomian Gnosticism. There is, however, nothing whatever to show that it is to his teaching that St. Jude is alluding. He says nothing whatever about the teaching of these “ungodly men,” who perhaps were not teachers at all; still less does he indicate that they belonged to those Gnostics who, from the Oriental doctrine of the absolutely evil character of matter and everything material, drew the practical conclusion that mans material body may be made to undergo every kind of experience, no matter how shameless, in order that the soul may gain knowledge; that the soul is by enlightenment too pure, and the body by nature too impure, to be capable of pollution; that filth cannot be defiled, and that pure gold remains pure, however often it may be plunged in filthiness. No such doctrine is hinted at by St. Jude. Dorner, therefore, goes beyond what is written when he says that “the persons whom Jude opposes are not merely such as have practically swerved from the right way; they are also teachers of error” (“Doctrine of the Person of Christ,” Intr., p. 72, Eng. Tr.: T. & T. Clark, 1861). It is more reasonable, with De Wette, Bruckner, Meyer, Kuhl, Reuss, Farrar, Salmon, and others to regard these “ungodly men” as just what St. Jude describes them, and no more; libertines who ought never to have been admitted into the Church at all; who maintained that Christians were free to live lives of gross sensuality; and who, when rebuked by the elders or other officers of the Church for their misconduct, not only refused to submit, but reviled those who were set over them.. They were “teachers of error,” but by their bad example, not by systematic preaching. They “screened their immoral conduct by blasphemous assumptions,” because they assumed that “having been called for freedom, “they might” use their freedom for an occasion to the flesh,” {Gal 5:13} not because they assumed that they ought to disobey the commandments of the Creator of the material universe. And for the same reason they may be called “libertines” on principle. When St. Jude says that they “denied our only Master and Lord, Jesus Christ,” he means that they denied Him by their lives. It is altogether unreasonable to read into this simple phrase, which is sufficiently explained by the context, a dogmatic denial of the Incarnation. That the germs of Antinomian Gnosticism are here indicated may be true enough; but they have not yet developed into a body of doctrine. Still less have those who are tainted by these germs developed into a heretical sect.

It is with the verse before us that the marked resemblance between the Epistle of St. Jude and the central portion of the Second Epistle of St. Peter begins; and it continues down to ver. 18 {Jud 1:18}. In this short letter of twenty-five verses, only the first three and last seven verses, i.e., about a third of the whole, have no intimate relations with 2 Peter. The last word has not yet been spoken upon this perplexing subject. The present writer confesses that he remains still uncertain as to the true relation between the two, and that he has inclined sometimes to the one, and sometimes to the other of the two rival hypotheses. Thus much of what he wrote on the subject more than ten years ago may be repeated now:-

“The similarity, both in substance and wording, is so great that only two alternatives are possible-either one has borrowed from the other, or both have borrowed from a common source. The second alternative is rarely, if ever, advocated; it does not explain the facts very satisfactorily, and critics are agreed in rejecting it. But here agreement ends. On the further question, as to which writer is prior, there is very great diversity of opinion. One thing, therefore, is certain, that whichever writer has borrowed, he is no ordinary borrower. He knows how to assimilate foreign material so as to make it thoroughly his own. He remains original, even while he appropriates the words and thoughts of another. He controls them, not they him. Were this not so there would be little doubt about the matter. In any ordinary case of appropriation, if both the original and copy are forthcoming, critics do not doubt long as to which is the original. It is-when the copy itself is a masterpiece, as in the case of Holbeins Madonna, that criticism is baffled. Such would seem to be the case here; and the present writer is free to confess his own uncertainty.”

Other persons are able to write with much more confidence. Dean Mansel says, “Some eminent modern critics have attempted, on the very precarious evidence of style, to assign the priority in time of writing to St. Jude; but there are two circumstances which appear to me to prove most conclusively that St. Judes Epistle was written after that of St. Peter, and with express reference to it. The first is, that the evils which St. Peter speaks of as partly future St. Jude describes as now present. The one says, There shall be false teachers among you”; {2Pe 2:1; the future tense being continued through, the two following verses} the other says, There are certain men crept in unawares. “The other circumstance is still more to the point. St. Peter in his Second Epistle has the remarkable words, Knowing this first, that in the last days mockers () shall come with mockery, walking after their own lusts. {2Pe 3:3} St. Jude has the same passage, repeated almost word for word, but expressly introduced as a citation of Apostolic language: But ye, beloved, remember ye the words which have been spoken before by the Apostles of our Lord Jesus Christ; how that they said to you, In the last time there shall be mockers (), walking after their own ungodly lusts (Jud 1:17-18). The use of the plural number ( ) may be explained by supposing that the writer may also have intended to allude to passages similar in import, though differently expressed, in the writings of St. Paul (such as 1Ti 4:1-2; 2Ti 3:1), but the verbal coincidence can hardly be satisfactorily explained, unless we suppose that St. Jude had principally in his thoughts, and was actually citing, the language of St. Peter” (“The Gnostic Heresies of the First and Second Centuries,” Murray, 1875, pp. 69, 70). Hengstenberg puts forward the same arguments, and considers the second to be decisive as to the priority of 2 Peter.

Not less confident is Archdeacon Farrar that exactly the opposite hypothesis is the right one. “After careful consideration and comparison of the two documents it seems to my own mind impossible to doubt [the italics are Dr. Farrars] that Jude was the earlier of the two writers”

“I must confess my inability to see how any one who approaches the inquiry with no ready-made theories can fail to come to the conclusion that the priority in this instance belongs to St. Jude. It would have been impossible for such a burning and withering blast of defiance and invective as his brief letter to have been composed on principles of modification and addition. All the marks which indicate the reflective treatment of an existing document are to be seen in the Second Epistle of St. Peter. In every instance of variation we see the reasons which influenced the later writerThe notion that St. Jude endeavored to improve upon St. Peter is, I say, a literary impossibility; and if in some instances the phrases of St. Jude seem more antithetical and striking, and his description clearer, I have sufficiently accounted for the inferiority-if it be inferiority-of St. Peter by the supposition that he was a man of more restrained temperament; that he wrote, under the influence of reminiscences and impressions; and that he was warning against forms of evil with which he had not come into so personal a contact” (“The Early Days of Christianity,” Cassell & Co, 1882, 1. pp. 196-203). The main arguments in favor of the view that the Second Epistle of St. Peter was used by St. Jude, besides those stated by Dean Mansel, are the following:-

(1) If 2 Peter is genuine, it is more probable that St. Jude should borrow from St. Peter than that the chief of the Apostles should borrow from one who was not an Apostle at all. If 2 Peter is not genuine, it is improbable that the forger would borrow from a writing which from the first was regarded with suspicion, because it quoted apocryphal literature.

(2) St. Jude tells us (Jud 1:3) that he wrote under pressure to meet a grave emergency, and therefore he would be more likely to make large use of suitable material ready to his hand, than one who was under no such necessity.

The main arguments on the other side are these:-

(1) It is more probable that the chief portion of a short letter should be used again with a great deal of additional matter, than that one section only of a much longer letter should be used again with very little additional matter.

(2) It is more probable that the writer of 2 Peter should omit what seemed to be difficult or likely to give offence, than that St. Jude should insert such things; e. g., “clouds without water” {Jud 1:12} is a contradiction in terms, and therefore is naturally corrected to “wells without water”; {2Pe 2:17} the particular way in which the angels fell, {Jud 1:6} the allusion to certain Levitical pollutions (Jud 1:23), and the citations from apocryphal books (Jud 1:9; Jud 1:14-15) are either entirely omitted by the writer of 2 Peter, or put in a way much less likely to seem offensive. {2Pe 2:4; 2Pe 2:11} And Jud 1:9 has been so toned down by the writer of 2 Peter that without St. Judes statement respecting Michael and the devil we should scarcely understand 2Pe 2:11.

Besides these points there are two arguments which are used on both sides of the question:-

(1) There are certain elements in St. Judes Epistle of which the writer of 2 Peter would probably have made use, had he seen them, e. g., the ironical play upon the word “kept” in “the angels which kept not () their own principality He hath kept () in everlasting bonds”; the telling antithesis in ver. 10 (Jud 1:10), that what these sinners do not know, and can not know, they abuse by gross irreverence; and what they know, and cannot help knowing, they abuse by gross licentiousness; and the metaphor of “wandering stars” (Jud 1:13), which would fit the false teachers, who lead others astray, in 2 Peter, much better than the ungodly men, who are not leaders at all, in Jude. As the writer of 2 Peter makes no use of these points, the inference is that he had never seen them. But, on the other hand, there are certain elements in 2 Peter of which St. Jude would probably have made use, had he seen them; e.g., the destruction of “the world of the ungodly” by the Flood; the “eyes full of an adulteress”; and the explanation of the “great swelling words” as “promising them liberty,” which would exactly have suited St. Judes purpose in condemning those who turned liberty into license. As St. Jude makes no use of these points, the-inference is that he had not seen them.

(2) St. Jude, as will be shown presently, groups nearly everything in threes. It is scarcely an exaggeration to say that wherever he can make a threefold arrangement he does so. Is this artificial grouping a mark of originality or not? Some would urge that it is the writer who is using up anothers material who would be likely to add this fanciful arrangement, and that, therefore, St. Jude is the borrower. Others would urge that such triplets would be just the things to be overlooked or disregarded by the borrower, and that, therefore, St. Jude is the original. About the existence of the triplets in Jude, and their absence in 2 Peter, there can be no question, whatever view we may hold as to their significance. They begin in the very first verse of our Epistle, and continue to the last verse, although those at the close of the letter are lost in the Authorized Version, owing to the fact that the translators used a faulty Greek text.

It will be worth while to run through them.

(1) Judas, a servant.., and brother.

(2) To them that are called, beloved and kept.

(3) Mercy unto you and peace and love.

(4) Ungodly men, turning and denying.

(5) Israelites, angels, cities of the plain;

(6) Defile set at naught, and rail.

(7) Cain, Balaam, Korah.

(8) These are These are These are

(9) They who make separations, sensual, having not the Spirit.

(10) Building up yourselves, praying looking for the mercy.

(11) On some have mercy; and some save; and on some have mercy with fear.

(12) Before all time, and now, and for evermore.

Before parting with this verse it will be well to put readers on their guard against a misinterpretation of the phrase, “They who were of old set forth unto this condemnation”; a misinterpretation all the more likely to be made by those who use the Authorized Version, which has, “Who were before of old ordained to this condemnation.” The text is a favorite one with Calvinists; but when rightly translated and understood, it gives no support to extreme predestinarian theories. When literally rendered it runs, “Who have been of old written down beforehand for this sentence”; or possibly, “Who have been written up beforehand”; for the metaphor may be borrowed from the custom of posting up the names of those who had to appear before the court for trial. Be this as it may, “of old” () cannot refer to the eternal counsel and decree of Almighty God, but to something in human history, something remote from St. Judes own day, but in time, and not in eternity. Perhaps some of the warnings and denunciations in the prophets of the Old Testament or in the Book of Enoch are in his mind. “Condemnation” is a justifiable rendering of the Greek word () because it is manifest from the context that the sentence or judgment intended is one of condemnation, and not of acquittal; but this word when coupled with “ordained” is likely to be grievously misunderstood. “Ordained to condemnation” suggests with fatal facility “predestined to damnation”-a doctrine which has perhaps been a more fruitful cause of the rejection of Christianity than all the doctrines included in the creeds.

Probably in all ages of the Church there have been men such as St. Jude here describes-nominal members of the Church who are nothing but a scandal to it, and professing Christians whose life is one flagrant denial of Christ. Such persons certainly trouble Christendom now. By their luxury and licentiousness they set an evil example and create a pestilential moral atmosphere. They practice no self-control, and sneer at self-denial in others. They reject all Christian discipline, and mock at those who endeavor to maintain it: And sometimes they are not at once recognized in their true character. They are plausible and amusing, obviously not strict, but not obviously scandalous in their manner of life. It is then that such men become specially dangerous. Such may have been the case in the Churches which St. Jude has in mind. Therefore he strips off all this specious disguise, and describes these profligate scoffers according to their true characters. Moreover, we must remember that there were some, and perhaps many, who, like Simon Magus, {Act 8:13} accepted baptism without any real appreciation of the meaning of Christianity, and who remained either Jews or heathen at heart, long after they had enrolled themselves as Christians. Where dangerous material of this kind abounded, it was necessary to put the faithful on their guard about the danger; and hence the strength and vehemence of St. Judes language. A sharp, clear statement of the evil was necessary to put the weak and the unwary on their guard against a peril to which they might easily succumb, before they were fully aware of its existence. We all of us need such warnings still, not merely to form a truer estimate of the nature and tendency of certain forms of evil, and thus keep on our guard against courting needless temptation, but also to preserve us from becoming in our own persons, through manifest self-indulgence and a carelessness of life, a snare and a stumbling-block to our brethren.

Fuente: Expositors Bible Commentary