Exegetical and Hermeneutical Commentary of 2 John 1:10
If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him Godspeed:
10, 11. Warnings against False Charity
10. If there come any unto you ] Better, as R. V., if any one Cometh unto you: it is with the indicative, not with the subjunctive. It is implied that such people do come; it is no mere hypothesis: comp. 1Jn 5:9; Joh 7:4; Joh 7:23; Joh 8:39; Joh 8:46; Joh 18:8. ‘Cometh’ probably means more than a mere visit: it implies coming on a mission as a teacher; comp. 3Jn 1:10; Joh 1:7; Joh 1:30-31; Joh 3:2; Joh 4:25; Joh 5:43; Joh 7:27, &c.; 1Co 2:1; 1Co 4:18-19; 1Co 4:21 ; 1Co 11:34, &c.
and bring not this doctrine ] Better, and bringeth not this doctrine, The negative ( not should be emphasized in reading: it “does not coalesce with the verb, as some maintain, but sharply marks off from the class of faithful Christians all who are not faithful” (Speaker’s Commentary on 1Co 16:22). The phrase ‘to bring doctrine’ occurs nowhere else in N. T., but it is on the analogy of ‘to bring a message, to bring word’ (Hom. Il. XV. 15, 175 &c.): comp. ‘What accusation bring ye’? (Joh 18:29).
receive him not into your house ] ‘Refuse him the hospitality which as a matter of course you would shew to a faithful Christian’. Charity has its limits: it must not be shewn to one man in such a way as to do grievous harm to others; still less must it be shewn in such a way as to do more harm than good to the recipient of it. If these deceivers were treated as if they were true Christians, (1) their opportunities of doing harm would be greatly increased, (2) they might never be brought to see their own errors. “S. John is at once earnestly dogmatic and earnestly philanthropic; for the Incarnation has taught him both the preciousness of man and the preciousness of truth” (Liddon). The famous story respecting S. John and Cerinthus in the public baths is confirmed in its main outlines by this injunction to the elect lady, which it explains and illustrates. See the Introduction, p. 24.
The greatest care will be necessary before we can venture to act upon the injunction here given to the elect lady. We must ask, Are the cases really parallel? Am I quite sure that the man in question is an unbeliever and a teacher of infidelity? Will my shewing him hospitality aid him in teaching infidelity? Am I and mine in any danger of being infected by his errors? Is he more likely to be impressed by severity or gentleness? Is severity likely to create sympathy in others, first for him, and then for his teaching? In not a few cases the differences between Christianity in the first century and Christianity in the nineteenth would at once destroy the analogy between these antichristian Gnostics visiting Kyria and an Agnostic visiting one of ourselves. Let us never forget the way in which the Lord treated Pharisees, publicans and sinners.
neither bid him God speed ] ‘Give him no greeting’ is perhaps too narrow, whether as translation or interpretation. And do not bid him, God speed will perhaps be a better rendering; and the injunction will cover any act which might seem to give sanction to the false doctrine or shew sympathy with it. The word for ‘God speed’ ( ) is used in a similar sense Act 15:23; Act 23:26; Jas 1:1: comp. Joh 19:3, &c.
Fuente: The Cambridge Bible for Schools and Colleges
If there come any unto you – Any professed teacher of religion. There can be no doubt that she to whom this Epistle was written was accustomed to entertain such teachers.
And bring not this doctrine – This doctrine which Christ taught, or the true doctrine respecting him and his religion.
Receive him not into your house – This cannot mean that no acts of kindness, in any circumstances, were to be shown to such persons; but that there was to be nothing done which could be fairly construed as encouraging or countenancing them as religious teachers. The true rule would seem to be, in regard to such persons, that, so far as we have contact with them as neighbors, or strangers, we are to be honest, true, kind, and just, but we are to do nothing that will countenance them as religious teachers, We are not to aid their instruction, Pro 19:27; we are not to receive them into our houses, or to entertain them as religious teachers; we are not to commend them to others, or to give them any reason to use our names or influence in propagating error. It would not be difficult to practice this rule, and yet to show to others all the kindness, and all the attention in circumstances of need, which religion demands. A person who is truly consistent is never suspected of countenancing error, even when he is distinguished for liberality, and is ready, like the good Samaritan, to pour in oil and wine in the wounds of any waylaid traveler. The command not to receive such an one into the house, in such circumstances as those referred to by John, would be probably understood literally, as he doubtless designed that it should be. To do that, to meet such persons with a friendly greeting, would be construed as countenancing their doctrine, and as commending them to others; and hence it was forbidden that they should be entertained as such. This treatment would not be demanded where no such interpretation could be put on receiving a friend or relative who held different and even erroneous views, or in showing kindness to a stranger who differed from us, but it would apply to the receiving and entertaining a professed teacher of religion, as such; and the rule is as applicable now as it was then.
Neither bid him God speed – Kai chairein auto me legete – and do not say to him, hail, or joy. Do not wish him joy; do not hail, or salute him. The word used expresses the common form of salutation, as when we wish one health, success, prosperity, Mat 26:49; Act 15:23; Act 23:26; Jam 1:1. It would be understood as expressing a wish for success in the enterprise in which they were embarked; and, though we should love all people, and desire their welfare, and sincerely seek their happiness, yet we can properly wish no one success in career of sin and error.
Fuente: Albert Barnes’ Notes on the Bible
2Jn 1:10-11
Receive him not into your house, neither bid him God speed.
Loyalty to Christ
The man who comes to undermine mens faith in Christ is on an evil errand. His work is an evil work. Let no false motives of courtesy or toleration lead you to give any assistance or encouragement to such. Let not your tolerance to men have for its other side indifference to Christ. A tremendous responsibility rests upon us to-day. Christ is the sole remaining hope of the world. For the sake of our own souls, and all the souls around us, and for all that are coming to be born into this world, let us be faithful. Polycarp, said Dr. Duncan, would have stood a bad chance in an examination by John Owen; but he was a famous man to burn. He was offered his life if he would just say, Caesar is Lord, and fling a few grains of incense on the altar. No; life at that price was too dear. He could not afford to live at such a cost. Would he swear, then? Revile Christ by a word? No. Eighty and six years, said the old man, have I served Him, and He hath done me no wrong. How, then, can I speak evil of my King? And then they put him in the fire. He was but a simple, commonplace, pious old man. But he burned well. He has left no system of theology. That was his theology–to burn for Christ, to be faithful unto death. God give us to be equally faithful under different and less arduous circumstances, that at the last we too may receive the crown of life. (J. M. Gibbon.)
No toleration
1. Intercourse with anti-christian teachers is very injurious to the faith of young Christians. The faith of young Christians is itself young and tender. Any fellow may knock about the babe in the cradle, but he would not lift up his hand against its father. What is very painful in the conduct of the infidels, agnostics, and secularists of the day, is the effort they make to get young men together to their meetings.
2. It also incurs a grave responsibility. For he that giveth him greeting partaketh in his evil works. That is, he is reckoned by others to be in partnership with him. To countenance evil is as bad as to commit it, and to be where evil is done is to countenance it. Let religious teachers often show to the young the perils and responsibilities of mixing up in unchristian and immoral society. (T. Davies, M. A.)
The contagion of evil to be avoided
When a man is known to suffer from a sadly contagious disease none of his friends will come near the house. There is little need to warn them off: they are all too alarmed to come near. Why is it men are not as much afraid of the contagion of vice? How dare they run risks for themselves and children by allowing evil companions to frequent their house? Sin is as infectious and far more deadly than the smallpox or fever. (C. H. Spurgeon.)
He that biddeth him God speed is partaker of his evil deeds.
Our share in other mens sins
There are few more remarkable sayings in Holy Writ than that of our blessed Redeemer, He that receiveth a prophet in the name of a prophet shall receive a prophets reward. But the principle which pervades this saying of Christ is not limited in its operations; and, if one application of it be encouraging, another may be alarming. May it not be possible to identify yourself with an evil man as well as with a good, so that, though you may not yourself actually commit the evil mans deeds, yet you shall be reckoned with as though you had done the deeds? That the principle admits of this application is but too clearly proved by our text. These words of St. John are, indeed, precisely parallel to what our Saviour says in regard of a prophet. To bid the heretic God speed would be to give the weight of your authority to his heresy. In mercantile phrase, as has been well said, it would be to endorse his false doctrines; and the day of reckoning shall come. But this opens before us a great and solemn subject of discourse One is disposed at first to hope that it may be merely through some metaphysical subtlety that human beings are represented as so interwoven with each other, that the same actions may be charged on a variety of agents: but metaphysical subtlety there is absolutely none; the apostle speaks of our partaking in other mens evil deeds with the same plainness which he would use if speaking of our obeying any one of the Ten Commandments. Oh, this wonderfully enlarges the power or opportunity of destroying our souls; this amazingly magnifies the dread business of the judgment. I could tremble at being told, Every man shall bear his own burden–at hearing, So, then, every one of us shall give account of himself to God; but I do not apprehend all the awfulness of appearing at the tribunal of the Most High till I ponder this assertion of St. John, He that biddeth him God speed is partaker of his evil deeds. Now, examine more definitely the modes in which we may have share in other mens sins. We will select two modes: the first is that of giving evil counsel, or diffusing wrong principles; the second is that of setting a bad example. To illustrate the first mode, we will take an extreme case, but which cannot be examined without our discovering a principle which may equally be applied in various lesser instances. The case is that of an author, who, having committed to writing licentious or sceptical thoughts, applies the vast power of the Press to the gaining for them currency through the world. You will hardly require of us to show you that this author participates in the sins of ether men. Wheresoever his book is, there may he be, undermining the foundations of morality and religion, poisoning the springs of life, and instigating others to be as sceptical or as debauched as himself. Repentance, for the most part, is utterly unavailing; the author may become altogether a reformed man, being changed from the infidel into the sincere believer, and from the immoral into the righteous; but he may have no power whatsoever of recalling his writings: they have gone forth as upon wings to the farthest ends of the earth. What a perpetuity of evil-doing has thus been acquired by many of the dead! And though you may think that this, however clear an illustration of the partaking in the sins of other men, furnishes but little of practical lesson to yourselves, I would remind you that the author only does that in a higher degree that is done by any one in a lower, who gives bad advice or sanctions wrong principles. The act of printing does but enlarge, so to speak, the sphere of the authors individuality, and cause him to act on a broader surface; but evidently if, in place of printing, he confines himself to speaking, delivering to the comparatively few who are brought within sound of his voice the same sentiments that we suppose scattered by the Press over half a community, why, he will partake of the sins of those few, even as under the other supposition he would of the sins of the whole host of his fellow-men. And if you still further reduce the position of the author, so that in place of blasphemous sentiments you put mere worldly words into his mouth, and without making him a pattern of immorality simply ascribe to him indifference as to religion, it is clear you do not touch the argument upon which participation in other mens sins is established, though you may diminish the likelihood of his making other men to sin, or the enormity of the crimes to which he may be accessory. Do you never let slip an opportunity of reproving vice, of recommending virtue? Do you never, when you have given an opinion on points of difference between men of the world and disciples of Christ–do you never lean to the side of the world, because not honest enough to despise the risk of giving offence? There is not one of you whose actions do not operate on the actions of others–operate, we mean, in the way of example. He would be insignificant who could only destroy his own soul; but you are all, alas! of importance enough to help also to destroy the souls of others; and henceforward we would have you remember that whensoever you act you act for a multitude; eyes are upon you, many or few, according to the position that you occupy; some are either watching to take pattern or waiting for your halting. Be vicious, and viciousness may go down as an heirloom in half a hundred families; be inconsistent, and enmity to the gospel may be propagated over a parish; give occasions of offence, and many may fall; those who are entering in the narrow way may be discouraged, and those who have already entered may be made to stumble. Well, then, if such be the fact–if, through our necessary connection with numbers of our fellow-men, a connection resulting from the circumstances of our nature–if, through the giving evil counsel, which it seems almost impossible to avoid, and through the setting evil example, which must be done in some sense by all but the perfect–if in these ways we become partakers in other mens sins–better fly the world at once; better retire to the desert, where, altogether separated from our kind, we should at least have no guilt to add to our own! Vain thought! Suppose, then, that we flee from active life and bury these powers in solitude, we shall still be chargeable with all the evil which might have been counteracted, had we stood to our posts and made use of our talents. We might have stayed the torrent of vice and ungodliness; we might have turned some sinners from the error of their ways. What, then, have we obtained by flight? Have I striven up to the measure of the ability conferred on me by God to promote the diffusion of sound principles, and to subdue the aboundings of iniquity? You ask, in a sort of terror, for some specific by which to guard against this partaking in the sins of other men. I have but one answer to give. The only way not to partake in other mens sins is not to sin yourselves. The great use which we make of this subject of discourse is the furnishing another motive to you to the walking circumspectly and the living righteously. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. If there come any unto you] Under the character of an apostle or evangelist, to preach in your house; and bring not this doctrine, that Jesus is come in the flesh, and has died for the redemption of the world.
Receive him not unto your house] Give him no entertainment as an evangelical teacher. Let him not preach under your roof.
Neither bid him God speed.] And do not say, Health to him-do not salute him with Peace be to thee! The usual salutation among friends and those of the same religion in the east is, [Arabic] Salam aleekum, “Peace be to you;” which those of the same religion will use among themselves, but never to strangers, except in very rare cases. This is the case to the present day; and, from what John says here, it was a very ancient custom. We have often seen that peace among the Hebrews comprehended every spiritual and temporal blessing. The words mean, according to the eastern use of them, “Have no religious connection with him, nor act towards him so as to induce others to believe you acknowledge him as a brother.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Such as bring any contrary doctrine, (as Gal 1:8), ought not to be harboured or countenanced by any encouraging salutation, lest we involve ourselves in the participation of their guilt, 1Ti 5:22.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Ifthere come any as a teacher or brother. The Greekis indicative, not subjunctive; implying that such persons doactually come,and aresure to come;when any comes, as there will. True love is combined with heartyrenunciation and separation from all that is false, whether personsor doctrines.
receivehim not … neither bid him God speed This is not said of those who were always aliens from the Church,but of those who wish to be esteemed brethren, and subvert the truedoctrine [Grotius]. The greeting salutation forbidden in the case ofsuch a one is that usualamong Christian brethrenin those days, not a mere formality, but a token of Christianbrotherhood.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If there come any unto you,…. Under the character of a preacher;
and bring not this doctrine; or does not preach the doctrine of Christ, as before explained, but despises it, and preaches a contrary one:
receive him not into [your] house; neither into the house of God, suffer him not to preach there; nor into your own house, give him no entertainment there: false teachers always tried to creep into houses, where they served their own turn every way, both by feeding their bellies, and spreading their pernicious doctrines; and therefore such should: be avoided, both publicly and privately; their ministry should not be attended on in the church, or house of God; and they should not be entertained in private houses, and much less caressed:
neither bid him God speed; or give him the usual civil form of salutation, as a good day to you, all hail, all health and prosperity attend you, the Lord be with you, and the like. The word used by the Jews was , which signifies “happiness”; so it is said i, what do they salute with? , “God speed”; which was forbidden to say to one that was ploughing in the seventh year. The meaning is, that with such no familiar conversation should be had, lest any encouragement should be given them; or it should induce a suspicion in the minds of other saints, that they are in the same sentiments; or it should tend to make others think favourably of them, and be a snare and a stumblingblock to weak Christians.
i T. Hieros. Sheviith, fol. 35. 2. Vid. Taanith. fol. 64. 2.
Fuente: John Gill’s Exposition of the Entire Bible
| Caution against Seducers. | A. D. 90. |
10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11 For he that biddeth him God speed is partaker of his evil deeds.
Here, I. Upon due warning given concerning seducers, the apostle gives direction concerning the treatment of such. They are not to be entertained as the ministers of Christ. The Lord Christ will distinguish them from such, and so would he have his disciples. The direction is negative. 1. “Support them not: If there come any unto you, and bring not this doctrine (concerning Christ as the Son of God, the Messiah and anointed of God for our redemption and salvation), receive him not into your house.” Possibly this lady was like Gaius, of whom we read in the next epistle, a generous housekeeper, and hospitable entertainer of travelling ministers and Christians. These deceivers might possibly expect the same reception with others, or with the best who came there (as the blind are often bold enough), but the apostle allows it not: “Do not welcome them into your family.” Doubtless such may be relieved in their pressing necessities, but not encouraged for ill service. Deniers of the faith are destroyers of souls; and it is supposed that even ladies themselves should have good understanding in the affairs of religion. 2. “Bless not their enterprises: Neither bid him God speed. Attend not their service with your prayers and good wishes.” Bad work should not be consecrated or recommended to the divine benediction. God will be no patron of falsehood, seduction, and sin. We ought to bid God speed to evangelical ministration; but the propagation of fatal error, if we cannot prevent, we must not dare to countenance. Then,
II. Here is the reason of such direction, forbidding the support and patronage of the deceiver: For he that biddeth him God speed is partaker of his evil deeds. Favour and affection partake of the sin. We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people’s transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defence. The Lord pardon our guilt of other persons’ sins!
Fuente: Matthew Henry’s Whole Bible Commentary
If any one cometh and bringeth not ( ). Condition of first class with and two present indicatives (, ).
This teaching ( ). This teaching of Christ of verse 9, which is the standard by which to test Gnostic deceivers (verse 7). John does not refer to entertaining strangers (Heb 13:2; 1Tim 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.
Receive him not ( ). Present active imperative with . For in this sense see John 1:12; John 6:21; John 13:20.
Into your house ( ). Definite without the article like our at home, to town.
Give him no greeting ( ). “Say not farewell to him.” Apparently here (present active infinitive, object of present active imperative with negative ) is used of farewell as in 2Co 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; Jas 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Lu 10:5. On the other hand, if means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.
Fuente: Robertson’s Word Pictures in the New Testament
If there come any [ ] . Better, Rev., if anyone cometh. The indicative mood assumes the fact : if anyone comes, as there are those that come. Cometh is used in an official sense as of a teacher. See on 1Jo 3:5.
Bring [] . For the use of the verb see Joh 18:29; Act 25:18; 2Pe 2:11; 2Pe 1:17, 18; 1Pe 1:13.
Neither bid him God speed [ ] . Lit., and say not unto him “greeting!” Cairein rejoice, hail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Act 14:23; Act 23:26; Jas 1:1). 70 “Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him” (” Teaching of the Twelve Apostles, ” ch. 11. See on Mt 10:10).
Fuente: Vincent’s Word Studies in the New Testament
1) “If there come any unto you – (Greek eis tis erchetai) means “if anyone should come to you of his own accord – uninvited, or not vouched for —
2) “And bring not this doctrine” – and brings not along or does not hold this teaching – that Christ is come in the flesh, does not accept the virgin birth, 2Jn 1:7; Gal 4:4-5; 1Ti 3:16.
3) “Receive him not into your house”. Do not take or receive such a person into your (Greek eis oikian) house – church fellowship, as the elect lady. 1Ti 3:15; God’s children should not sanction in their fellowship an antichrist, 2Jn 1:7. They may have social fellowship – but not church fellowship with heretics.
4) “Neither bid him God speed .” And (Greek Chairen) “to receive him not” (Greek legete) tell or say ye, Do not say, “God bless you, we are for you”, to any who comes to you” of his own accord”, on his own, if he love not the truth, embraces doctrine contrary to the Word of God.
Fuente: Garner-Howes Baptist Commentary
10. If Caution against any apparent endorsement of the travelling emissaries of idealism.
Any Teacher of the phantasm.
Receive him not Do not entertain and maintain him as a preacher of antichristianity. It must be remembered that these antinomians were as corrupt in morals as they were false in faith.
House The home of the Christian lady. It might be the hospitable home of charity to the poor and of liberality to the itinerant preacher of the gospel, but not the dependence of the opposer and deceiver.
God speed A cheering wish for his success.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If any one comes to you, and does not bring this teaching, do not receive him into your house, and give him no greeting, for he who gives him greeting partakes in his evil works.’
The matter has in fact become so serious that those who are clearly deceivers in this way, and do not teach this truth, must not be invited into their house. He must not be welcomed in the church as a brother. He must not be greeted as a brother. To do either would be to be participants with such in their evil behaviour.
The emphasis here is on not welcoming false teachers in such a way as to give some the impression that they are of the truth. By doing so they would be assisting their deception. Compare Tit 3:10. It does not mean that they should not be ‘loved’ when in need, only that they should not be welcomed as though they were true brethren.
Fuente: Commentary Series on the Bible by Peter Pett
2Jn 1:10. If there come any unto you, If any one come unto you. Doddridge. Polycarp is said to have reported, that St. John, on going into the bath at Ephesus to washhimself,seeingCerinthusthere,he immediately hastened out of the bath; saying, “that he was afraid the bath should fall down, when Cerinthus, the enemy of truth, was there;”and Polycarp himself is reported to have treated Marcion with no more civility. Whence we may learn what caution the apostles made use of to avoid intercourse or commerce with those who adulterated the truth. The Jews were forbidden by their rabbis to say, “God speed” to, or to come within four cubits of, a heretic or excommunicated person. Our apostle, however, must not here be understood as excluding the common offices of humanity to such persons; for that is contrary to all the general precepts of benevolence found in the gospel: but, to have received a seducing teacher into their houses, and have given him suitable accommodations, would have been shewing him such regard, and affording him such countenance, as indeed in some measure would have made them answerable for the mischief he might do in the church; such favours being not merely offices of common humanity, but of patronage and friendship; and in the general, at least, a testimony of their approbation, as well as kindness. See 2Jn 1:11.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Jn 1:10 . Warning against fellowship with false teachers. ] The more particular definition of the is contained in the following: . The particle is used here because “the case is put as if actual” (Winer). The author assumes the as really occurring, and in reference to it gives the command: ; if he had regarded the coming as a thing which might only possibly occur, he would have put ; hence it is unsuitable to say that is un-Johannean (Ebrard), “for it cannot be un-Johannean to assume a case as a reality” (Braune).
] . . ., namely, the . . The phrase . . only here in the N. T.; comp. the classical: , .
On after , see Al. Buttm. p. 299. Grotius rightly says: non de iis qui alieni semper fuerunt ab ecclesia (1Co 5:10 ), sed de iis qui volunt fratres haberi ct doctrinam evertunt. It is only with this interpretation that the prohibition of the apostle can be correctly understood.
] is to be understood of the hospitable reception into our house, which is to be accorded to the brethren as such; the apostle therefore forbids the brotherly reception of such as bring not the doctrine of Christ, but another doctrine opposed to it, and are, accordingly, assiduous in asserting the latter. The limitation of the prohibition to the relationship of (Rom 12:13 ; Heb 13:2 ) finds no support in the words of the apostle. Now such a was so much the more necessary the more the false teachers sought to abuse the Christian hospitality, in order to gain for themselves access to the Churches; comp. 2Ti 3:6 .
] It is arbitrary to limit this prohibition, with Clemens Alex., to the salutatio, quae fiebat, postquam surgebatur ab oratione solemni velut gaudii et pacis indicium; as well as to interpret it in that degree of generality which a Lapide gives it when he says: vetat hic Joh. omne colloquium, omne consortium, omne commercium cum haereticis; just as little is it to be interpreted, with Vitringa ( de Synag. vet. p. 759), of the excommunication proper. This prohibition is in closest connection with the preceding, and similarly refers to . . .; it is meant to strengthen the former; not merely the hospitable reception into the house, but also the friendly greeting of the false teacher, if he comes as a Christian brother, is not to take place [13] (comp. Hofmann, Schriftbew. II. 2, p. 339). The word , as a formula of salutation, appears frequently both in the classics and also in the N. T., especially in Epistles; see Wahl on this word.
[13] Ebrard contradicts himself when, in opposition to the interpretation given here, he first maintains that here is the “quite general idea of the greeting of conventional politeness ,” and afterwards interprets: “He who greets such a false teacher, i.e. keeps up personal acquaintance and conventional intercourse with him. ”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
Ver. 10. And bring not this doctrine ] If he hold not the foundation, but be found heterodox and heretical.
Receive him not, &c. ] Illam domum in qua fuerit inventus haereticus diruendam decernimus, Down with that house that harbours a heretic, said the Council of Tholouse in their constitution against the Albigenses, whom they mistook for heretics.
Neither bid him God speed ] Show not love where you owe nothing but hatred. “I hate every false way,” saith David. And I shall look upon Auxentius as upon a devil, as long as he is an Arian, said Hilarius. St John sprang out of the bath wherein Cerinthus the heretic was washing, and said, Let us be gone, lest the house fall on our heads.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10, 11 .] The exercise of the love of the brethren is conditioned and limited by the truth: and is not to be extended to those who are enemies and impugners of the truth. Those who harbour or encourage such, make common cause with them, and their evil deeds. If any cometh to you, and bringeth not (the indic. after shews that the case supposed actually existed: that such persons were sure to come to them: cf. Joh 11:12 , 2Co 2:5 , 1Jn 4:11 . It is not = with subj., which always carries a purely hypothetical force, corresponding to an interrogation, whereas the other corresponds to an assertion: e. g. in 1Jn 2:15 , , which may be resolved, “Does any among you love the world? If he do,” &c. On the other hand, may be resolved, “Some will come to you,” &c., “If any does,” &c.) this doctrine (the expression points out the person as a teacher, not a mere traveller seeking hospitality. And the , not , distinctly reverses the : he not only comes without this doctrine, but by so doing brings the contrary doctrine. The absence of testimony for the truth is, in one who brings any testimony at all, equivalent to testifying for error), receive him not into (your) house, and do not bid him good speed: for he that biddeth him good speed, partaketh in his evil deeds (these words must be understood with their right reference: “non de iis qui alieni semper fuerunt ab ecclesia, 1Co 5:10 , sed de iis qui volunt fratres haberi et doctrinam evertunt,” as Grot. These were not to be received with the with which all Christian brethren were to be entertained. Such reception of them would in fact be only opening an inlet for their influence. But this is not the point on which the Apostle mainly dwells. It is the which the host in such a case would incur with them and their antichristian designs, by encouraging them. And this is further impressed by the caution against saying to them: which is to be understood not with Clem.-Alex [3] , of the solemn salutation after prayer, “quoniam in oratione qu fit in domo, postquam ab orando surgitur salutatio gaudii est et pacis indicium,” Adumbrat. in 2 Joan. juxt. fin., p. 1011 P. (not in Migne): nor with Corn.-a-lap., of all intercourse whatever, “omne colloquium, omne consortium, omne commercium cum hreticis:” but it is a further intensification of the exclusion from the house, and forms a climax, = : do not even, by wishing him , good speed, and if spoken by a Christian, God speed, identify yourselves with his course and fortunes. If you do, you pronounce approval of his evil deeds, and so far share his guilt, advancing their success by your wishes for it.
[3] Alex. Clement of Alexandria, fl. 194
This command has been by some laid to the fiery and zealous spirit of St. John, and it has been said that a true Christian spirit of love teaches us otherwise. But as rightly understood, we see that this is not so. Nor are we at liberty to set aside direct ethical injunctions of the Lord’s Apostles in this manner. Varieties of individual character may play on the surface of their writings: but in these solemn commands which come up from the depths, we must recognize the power of that One Spirit of Truth which moved them all as one. It would have been infinitely better for the Church now, if this command had been observed in all ages by her faithful sons).
Fuente: Henry Alford’s Greek Testament
2Jn 1:10-11 . Treatment of Heretical Teachers. “If any one cometh unto you and bringeth not this teaching, receive him not into your house, and bid him not farewell. For he that biddeth him farewell hath fellowship with his works, his evil works.”
Fuente: The Expositors Greek Testament by Robertson
2Jn 1:10 . , not “endureth” ( cf. Rom 9:22 ; Heb 12:20 ), but “bringeth” as a precious boon ( cf. Rev 21:24 ; Rev 21:26 ). ( cf. Mar 2:1 ; Mar 3:19 ), zu Hause; cf. “to church,” “to town,” “to market,” “to bed”. See Moulton’s Winer , pp. 148 ff. , like ave, salve , was used of both the salutation at meeting and the farewell at parting. The former is its prevailing use in N.T., but here, as in 2Co 13:11 , the latter. “Zum Abschied, wenn der Abgewiesene weiter ziehen muss” (Holtzmann).
Fuente: The Expositors Greek Testament by Robertson
there . . . any = any one (App-123) cometh.
neither, &c. = and . . . not (App-105).
bid . . . God speed. Literally, say, Hail! (Greek. chairein,
to rejoice. See Mat 26:49).
Fuente: Companion Bible Notes, Appendices and Graphics
10, 11.] The exercise of the love of the brethren is conditioned and limited by the truth: and is not to be extended to those who are enemies and impugners of the truth. Those who harbour or encourage such, make common cause with them, and their evil deeds. If any cometh to you, and bringeth not (the indic. after shews that the case supposed actually existed: that such persons were sure to come to them: cf. Joh 11:12, 2Co 2:5, 1Jn 4:11. It is not = with subj., which always carries a purely hypothetical force, corresponding to an interrogation, whereas the other corresponds to an assertion: e. g. in 1Jn 2:15, , which may be resolved, Does any among you love the world? If he do, &c. On the other hand, may be resolved, Some will come to you, &c., If any does, &c.) this doctrine (the expression points out the person as a teacher, not a mere traveller seeking hospitality. And the , not , distinctly reverses the : he not only comes without this doctrine, but by so doing brings the contrary doctrine. The absence of testimony for the truth is, in one who brings any testimony at all, equivalent to testifying for error), receive him not into (your) house, and do not bid him good speed: for he that biddeth him good speed, partaketh in his evil deeds (these words must be understood with their right reference: non de iis qui alieni semper fuerunt ab ecclesia, 1Co 5:10, sed de iis qui volunt fratres haberi et doctrinam evertunt, as Grot. These were not to be received with the with which all Christian brethren were to be entertained. Such reception of them would in fact be only opening an inlet for their influence. But this is not the point on which the Apostle mainly dwells. It is the which the host in such a case would incur with them and their antichristian designs, by encouraging them. And this is further impressed by the caution against saying to them: which is to be understood not with Clem.-Alex[3], of the solemn salutation after prayer, quoniam in oratione qu fit in domo, postquam ab orando surgitur salutatio gaudii est et pacis indicium, Adumbrat. in 2 Joan. juxt. fin., p. 1011 P. (not in Migne): nor with Corn.-a-lap., of all intercourse whatever, omne colloquium, omne consortium, omne commercium cum hreticis: but it is a further intensification of the exclusion from the house, and forms a climax, = : do not even, by wishing him , good speed, and if spoken by a Christian, God speed, identify yourselves with his course and fortunes. If you do, you pronounce approval of his evil deeds, and so far share his guilt, advancing their success by your wishes for it.
[3] Alex. Clement of Alexandria, fl. 194
This command has been by some laid to the fiery and zealous spirit of St. John, and it has been said that a true Christian spirit of love teaches us otherwise. But as rightly understood, we see that this is not so. Nor are we at liberty to set aside direct ethical injunctions of the Lords Apostles in this manner. Varieties of individual character may play on the surface of their writings: but in these solemn commands which come up from the depths, we must recognize the power of that One Spirit of Truth which moved them all as one. It would have been infinitely better for the Church now, if this command had been observed in all ages by her faithful sons).
Fuente: The Greek Testament
2Jn 1:10. , comes) as a teacher or brother.-) this, of Christ.- , does not bring) by a true profession.-) and moreover.-, salutation) Let him be to you as a heathen, to whom however a salutation is more safely addressed: 1Co 5:10. He is speaking of a familiar greeting, and that of brethren and Christians. Salutations appear to have been more unusual of old among strangers and foreigners.
Fuente: Gnomon of the New Testament
come: 2Jo 1:11, Rom 16:17, Rom 16:18, 1Co 5:11, 1Co 16:22, Gal 1:8, Gal 1:9, 2Ti 3:5, 2Ti 3:6, Tit 3:10
neither: Gen 24:12, Psa 129:8
Reciprocal: Lev 14:40 – take away Lev 19:17 – and not suffer sin upon him Num 5:3 – without Rth 2:4 – The Lord 1Ki 13:9 – Eat no bread 2Ch 18:3 – I am as thou 2Ch 19:2 – Shouldest Ezr 9:12 – nor seek their peace Pro 19:27 – General Mat 9:11 – Why Mat 18:17 – let Luk 10:38 – received Act 11:3 – General Act 15:4 – received Act 15:33 – they were Act 15:40 – being Act 16:15 – come Rom 14:1 – receive Rom 16:2 – ye receive 2Co 7:2 – Receive 2Co 11:29 – and I burn Gal 1:7 – pervert Eph 5:11 – no 1Ti 1:3 – charge 1Ti 3:9 – the mystery 2Ti 3:10 – my Rev 2:6 – that
Fuente: The Treasury of Scripture Knowledge
2Jn 1:10. This doctrine refers to the doctrine of Christ in the preceding verse where it is explained. A man coming unto the disciples who does not remain true to that doctrine is to be rejected. Not into your house. The question is often asked whether this means our personal home or the church building. It means either where the services are being conducted Of course in this particular instance it means the personal home because the church was contained in that place, but the same principle applies with reference to the regular church house. It should be understood this means not to receive him as a teacher. No man can be barred from coming into a church house as a spectator as long as he behaves himself, because it is a public place to which the laws of the land admit all people. And the same applies to the family home when it is used for church services. That is because all gatherings claiming to be by the church must be made public in order to be scriptural, regardless of where they are conducted. This verse requires the church to forbid all false teachers to speak to the assemblies, and if that instruction had always been observed the cause of Christ would have been preserved in many places.
Fuente: Combined Bible Commentary
2Jn 1:10-11. There is no more impressive word concerning the importance of holding fast the simple truth of the Gospel than what we have just read; and its force is deepened by what follows.
If there comethas come there does and certainly willany unto you and bringeth not this doctrine: a professed teacher, therefore, coming for hospitality, after the manner shown in the next Epistle. It is important to guard the interpretation of these words on both sides. In mitigation of their severity, it must be remembered that the apostle is speaking of an antichrist coming with a doctrine opposed to Christ, and such a man ought to be excluded from the house of every servant of the Lord, whether coming in person or by his writings; but it is in his teaching capacity that he is to be excluded. But, on the other hand, and in vindication of its real strictness, the prohibition of salutation, and give him no greeting, does not by any means refer to formal Christian salutation, but forbids every kind of intercourse with him that implies friendly fellowship. The reason is expressly given, and in such a way as to show that fellowship such as hospitality is meant: a courteous salutation, or any act of charity, might be bestowed on him without involving complicity with his evil. But no such friendliness is to be shown as might further him on his way in the very least. He that is not with Me is against Me: there is nothing in this rigour, so often branded as bigotry, that goes beyond the ordinary teaching of the New Testament.
Fuente: A Popular Commentary on the New Testament
In these words our apostle directs them how to carry themselves towards those wicked apostates and heretical seducers, that deny the gospel, or any essential part of Christianity; by no means to give any countenance or encouragement to them, or to hold any familiarity or communion with them, nor to entertain them, nor so much as courteously to salute them, but, by showing them disrespect, manifest a dislike and disapproving of their errors. This form of interdict, Bid him not God speed, seems to be an imitation of the Jewish practice towards excommunicated persons, who were not only excluded from all commerce, but also from all kind of common civilities, and ordinary salutation.
Learn hence, That even civil courtesy, and common respect, is not, ought not, to be paid to those that seduce others, or attempt to seduce us, from the Christian faith.
Fuente: Expository Notes with Practical Observations on the New Testament
Hospitality and False Teachers
John had many more things he would have liked to write but expressed the hope that he could sit down with the lady and her children in their home and talk further. Her sister was obviously a Christian, since she is also called “elect.” Some of her children must have been near John as he wrote, since he sent their greetings ( 2Jn 1:12-13 ).
Fuente: Gary Hampton Commentary on Selected Books
2Jn 1:10-11. If there come any unto you Either as a teacher or a brother; and bring not this doctrine Of Christ, namely, that Jesus Christ, the Son of God, did come in the flesh to save mankind; or advance any thing contrary to it, or any other branch of Christs doctrine; receive him not into your house Either as a teacher or a brother; neither bid him God speed Give him no encouragement therein; for he that biddeth him God speed That gives him any encouragement; is partaker of Is necessary to; his evil deeds We may infer, from what the apostle here says, 1st, That when those who professed to be the disciples of Christ came to any place where they were not known to the brethren who resided there, nor were recommended to them by some with whom they were acquainted, they made themselves known to them as the real disciples of Christ, by declaring their faith. This shows the propriety of the apostles advice to this pious matron and her children. 2d, That as the Christians in those days exercised hospitality to their stranger brethren, who were employed in spreading the gospel; so the Christian sister to whom the apostle wrote this letter, being probably rich, and of a benevolent disposition, thought herself under an obligation to supply the wants of those strangers who went about preaching. Wherefore, to prevent her from being deceived by impostors, the apostle here directs her to require such teachers to give an account of the doctrines which they taught; and if she found that they did not hold the true Christian doctrine, he advised her not to receive them into her house, nor to give them any countenance. And this advice of the apostle was certainly perfectly proper, because they who entertained, or otherwise showed respect to, false teachers, enabled them the more effectually to spread their erroneous doctrine, to the seduction and ruin of those whom they deceived.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 10
Neither bid him God speed, do not aid or encourage him in any way.
Fuente: Abbott’s Illustrated New Testament
1:10 {5} If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed:
(5) We should have nothing to do with those who defend perverse doctrine.
Fuente: Geneva Bible Notes
In the culture of John’s day philosophers and teachers relied on the people to whom they spoke for lodging and financial assistance (e.g., Act 18:2-3; Act 21:7). John instructed his readers to refuse to help the false teachers in these ways. Beyond this they were not even to give verbal encouragement to these apostates (cf. Act 15:24; Act 23:2-6; 1Co 10:20; 1Ti 5:22; Jas 1:21; 1Pe 3:13). [Note: Cf. Brooke, p. 179.] John did not advocate the persecution of heretics here, but he strongly counseled his readers to give them no aid or encouragement in their destructive ministry. [Note: Robert W. Yarbrough, 1-3 John, p. 351.]
"This is a severe measure, particularly when one remembers that hospitality is generally enjoined in the NT." [Note: Ryrie, p. 1481.]
I believe John would have approved his readers’ efforts to correct the false teachers in private and to lead them into a true appreciation of the person and work of Christ (cf. Act 18:26). In dealing with such persons ourselves we must also relate to their ministry in one way and to themselves in another. We must not approve or encourage their work but must show concern for their personal relationship with Christ. [Note: See Hodges, "2 John," pp. 908-9.]
"Admittedly great care should be exercised before applying such a radical withholding of hospitality from anyone. For the elder it was applied only to antichristians who were committed to destroying the faith of the community. The issue involved more than disagreements in interpretation or personal misunderstandings among members of the body of Christ. It was radical and clearly defined unbelief, and it involved active and aggressive promotion of perversions of truth and practice that struck at the heart of Christianity.
"The responsibility of parents may furnish an analogy. Parents must discriminate as to whom even among their relatives they entertain in their home. Some relatives might be of such questionable character as to menace the moral, spiritual, and physical welfare of the children. Such relatives must be excluded. Parents must balance their concern for their relatives with their responsibility for their children. Notice that John does not suggest that the elect lady and her children deal with the false teachers in hatred or retaliate against them. Instead, he counsels that the false teachers be kept at a distance lest their heresy destroy the young church." [Note: Barker, pp. 365-66. Cf. Marshall, p. 75.]