Exegetical and Hermeneutical Commentary of 2 John 1:12
Having many things to write unto you, I would not [write] with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.
12. Having many things to write ] The First Epistle will give us some idea of what these were.
I would not write with paper and ink ] There is here no ‘write’ in the Greek; and in the first clause ‘write’ is almost too limited in meaning for , which like our ‘say’ covers a variety of methods of communication. Having many things to say to you, I would not (say them) by means of paper and ink. Perhaps we may here trace a sign of the failing powers of an old man, to whom writing is serious fatigue.
‘Paper’ ( ) occurs nowhere else in N.T.; but it occurs in LXX. of Jer 36:23; and its diminutive ( ) is frequent in that chapter. In 3Ma 4:20 we have a cognate word ( ), which probably, like ‘paper’ here, means Egyptian papyrus, as distinct from the more expensive ‘parchment’ ( ) mentioned 2Ti 4:13. But both papyrus and parchment were costly, which may account for the Apostle’s brevity. See Dict. of the Bible, writing, and Dict. of Antiquities, liber.
‘Ink’ ( ) is mentioned again 3Jn 1:13; elsewhere in N.T. only 2Co 3:3: comp. LXX. of Jer 36:18. It was made of lampblack and gall-juice, or more simply of soot and water.
but I trust ] Or, as R. V., but I hope: the verb ( ) is frequent in N.T., and there seems to be no reason for changing the usual rendering: comp. 1Ti 3:14; Php 2:19; Php 2:23. A.V. wavers needlessly between ‘hope’ and ‘trust’.
to come unto you ] More exactly, according to the true reading ( ), to appear before you: literally, ‘to come to be in your presence’. Comp. 1Co 2:3 ; 1Co 16:10. The phrase is used of words as well as of persons: Joh 10:35; Act 10:13, and as a various reading, Act 7:31. In all these cases the coming is expressed with a certain amount of solemnity.
The ‘you’ ( , ) in this verse includes the children mentioned in 2Jn 1:1. This, when contrasted with ‘thee’ ( , ) in 2Jn 1:5, seems to be in favour of understanding the ‘lady’ literally. The change from ‘thee’ to ‘you’ seems more in harmony with a matron and her family than with a Church and its members.
face to face ] Literally, mouth to mouth: it is not the phrase which is used in 1Co 13:12 and Gen 32:31. Comp. Num 12:8; Jeremiah 39 (32):4.
that our joy may be full ] Better, as R. V., that your (AB and Vulgate) joy may be fulfilled: see on 1Jn 1:4. “The high associations with which” the phrase “is connected lead us to suppose that it would scarcely have been applied by S. John to any meeting but one of peculiar solemnity after a cruel and prolonged separation which had threatened to be eternal” (Bishop Alexander). Comp. Rom 1:12.
Fuente: The Cambridge Bible for Schools and Colleges
12, 13. Conclusion
12, 13. The strong resemblance to the Conclusion of the Third Epistle seems to shew that the two letters are nearly contemporaneous.
Fuente: The Cambridge Bible for Schools and Colleges
Having many things to write unto you – That I would wish to say. This language is such as would be used by one who was hurried, or who was in feeble health, or who hoped soon to see the person written to. In such a case only the points would be selected which were of most immediate and pressing importance, and the remainder would be reserved for a more free personal interview.
I would not write with paper – The word paper here conveys an idea which is not strictly correct. Paper, as that term is now understood, was not invented until long after this period. The material designated by the word used by John ( chartes) was the Egyptian papyrus, and the particular thing denoted was a leaf made out of that plant. The sheets were made from membranes of the plant closely pressed together. This plant was found also in Syria and Babylon, but it was produced in greater abundance in Egypt, and that was the plant which was commonly used. It was so comparatively cheap, that it in a great measure superseded the earlier materials for writing – plates of lead, or stone, or the skins of animals. It is probable that the books of the New Testament were written on this species of paper. Compare Hug, Introduction, chapter iii., Section 11.
And ink – The ink which was commonly employed in writing was made of soot and water, with a mixture of some species of gum to give it consistency and durability – Lucke. The instrument (pen) was made of a reed.
But I trust to come unto you, and speak face to face – Margin, as in Greek, mouth to mouth. The phrase is a common one, to denote conversation with any one, especially free and confidential conversation. Compare Num 12:8; Jer 32:4.
That our joy may be full – Margin, your. The marginal reading has arisen from a variation in the Greek copies. The word our is best sustained, and accords best with the connection. John would be likely to express the hope that he would find pleasure from such an interview. See the notes at 1Jo 1:4. Compare Rom 1:11-12.
Fuente: Albert Barnes’ Notes on the Bible
2Jn 1:12
Having many things to write unto you.
Christian intercourse
I. The fulness of Johns heart. His heart, doubtless, was full of what concerned the fruits of his ministry in the Church of Christ; of what he had seen and heard, of the results of his long-continued and laborious exertions for the salvation of men; of his own feelings and prospects in his advanced stage of life, and of his cheering hopes of soon being in a better world, where he would have a sight of Christ. And his heart might be full of those tender emotions which would express themselves in sacred admonitions and directions, which he designed to give to the pious family whom he was shortly to visit.
1. What are those things which should fill our hearts? We may be afraid, if our hearts are not full of good things, it is not because there is any scantiness in the word or works of God; but because the ground is already preoccupied, or because there is in us too little relish for what is good and profitable.
2. Religion is social and communicative. Selfishness and exclusiveness are as unchristian as they are unamiable.
II. John expresses his deference to and reliance on the Divine Providence for the accomplishment of his intended visit.
1. We are, in all things, dependent on God. We may propose, but should ever remember there is one that disposes of us, and of all things, according to His good pleasure.
2. Trusting in God for the fulfilment of our designs is justifiable only on the supposition that such designs are well-pleasing in His sight.
III. John, in the expectation of an interview with his pious friends, looked for mutual and ample joy.
1. Inquire into the nature of that joy which he expected in his visit. We doubt not it was a religious joy. There John expected to witness Christian order and decorum, reciprocal proofs of affection, and lovely demeanour. There he would expect to find that humbleness of mind, that holy walking, that devotedness of heart and life to God, and that active piety which so finely illustrate the gospel. He would also expect to have an interchange of feeling on the sublimest and most interesting of all subjects, relative to the redemption of the world by the Lord Jesus Christ, and to find in the hearts of all in that family a response to what he felt in his own, in reference to the progress then making or made of the gospel in the world by the instrumentality of his fellow apostles; and thus heart would kindle heart, and Christian, holy fellowship would produce joy with which a stranger to such themes could never intermeddle.
2. We see how mistaken many are in their view of religion as incapable of affording joy. This must arise either from their disbelieving the word of God, or because, irrespective of its testimony, they form their judgment from their own inability to feel any pleasure in it. (Essex Congregational Remembrancer.)
Face to face
The social feeling is a vital element of our nature, and fit society is indispensable to the perfection of happiness. Indeed it would seem that this is necessary not only for beings constituted and related as we are, but for every intelligent being. There is society among the angels of heaven; there is society in the being of God Himself. Conceive of the creation of one solitary being to occupy the vast physical universe. He finds himself surrounded with the grandeur and the ever-varying beauty of the material creation.
1. This view of the necessity of Christian communion to the perfection of religious joy teaches us that a monkish seclusion from the world is contrary to the whole genius of the gospel.
2. This view of Christian communion suggests the wisdom and the desirableness of those ordinances and arrangements that are designed to facilitate that communion.
3. This view of Christian communion suggests delightful anticipations of the blessedness of heaven. (J. P. Thompson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Having many things to write] That is, I have many things that I might write to thee, but I think it best not to commit them to paper, because I hope to visit thee shortly, and speak fully of those matters, which will be a means of increasing the comfort both of thee and thy family, as well as my own. There is more comfort in mutual interviews among friends than in epistolaty correspondence,
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The latter write is not in the Greek text; but the words bear this sense, that having many things to write, I would not by
paper and ink impart them to you, (the expression being elliptical), but hope to come, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Iwould not write A heart full of love pours itself out more freely face to face,than by letter.
paper made of Egyptian papyrus. Pens were then reeds split.
ink made of soot and water, thickened with gum. Parchment was usedfor the permanent manuscripts in which the Epistles were preserved.Writing tabletswere used merely for temporary purposes, as our slates.
faceto face literally, mouth to mouth.
full Greek,filled full. Your joy will be complete in hearing from me inperson the joyful Gospel truths which I now defer communicating tillI see you. On other occasions his writing the glad truths was for thesame purpose.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Having many things to write unto you,…. Either on a civil, or on a religious account, concerning the state of the churches of Asia, and particularly Ephesus, and of private families and persons, and concerning the truths and doctrines of the Gospel; not that he had any new one, or any other than what they had heard from the beginning, to communicate to them, by word of mouth, for this he denies, 2Jo 1:5; wherefore this makes nothing for the unwritten traditions of the Papists, and as if the Scriptures did not contain the whole of doctrine and of the will of God.
I would not [write] with paper and ink; any more than what was written:
but I trust to come unto you; where they were, but where that was is not known; very likely in some parts of Asia, and it may be not far from Ephesus, since any long journey would not have been fit for the apostle to have taken in this his old age:
and speak face to face; that is, freely and familiarly converse together about things omitted in this epistle:
that our joy may be full; in seeing one another’s faces, and through hearing the things that may be talked of; and since the conversation would doubtless turn on divine and evangelic things, so fulness, or a large measure of spiritual joy, may be here intended. Instead of “our joy”, the Alexandrian copy, and some others, and the Vulgate Latin and the Ethiopic versions, read, “your joy”.
Fuente: John Gill’s Exposition of the Entire Bible
| Conclusion and Salutation. | A. D. 90. |
12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 13 The children of thy elect sister greet thee. Amen.
The apostle concludes this letter, 1. With an adjournment of many things to personal conference: Having many things to write unto you I would not write with paper and ink; but I trust to come unto you, and speak face to face, that our joy may be full. Here it is supposed that some things are better spoken than written. The use of pen and ink may be a mercy and a pleasure; but a personal interview may be more so. The apostle was not yet too old for travel, nor consequently for travelling service. The communion of saints should be by all methods maintained; and their communion should tend to their mutual joy. Excellent ministers may have their joy advanced by their Christian friends. That I may be comforted together with you by the mutual faith both of you and me, Rom. i. 12. 2. With the presentation of service and salutation from some near relations to the lady: The children of thy elect sister greet thee. Grace was abundant towards this family; here are two elect sisters, and probably their elect children. How will they admire this grace in heaven! The apostle condescends to insert the nieces’ duty (as we should call it), or dutiful salutation, to their aunt. The duty of inferior relations is to be cherished. Doubtless the apostle was easy of access, and would admit all friendly and pious communication, and was ready to enhance the good lady’s joy in her nieces as well as in her children. May there by many such gracious ladies rejoicing in their gracious descendants and other relations! Amen.
Fuente: Matthew Henry’s Whole Bible Commentary
I would not ( ). Epistolary aorist (first passive indicative).
With paper and ink ( ). The was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word (Jer 43:23), here only in N.T. is old adjective for black (Matt 5:36; Rev 6:5; Rev 6:12), and for black ink here, 3John 1:13; 2Cor 3:3. Apparently John wrote this little letter with his own hand.
To come (). Second aorist middle infinitive of after , I hope.
Face to face ( ). “Mouth to mouth.” So in 3John 1:14; Num 12:8. “Face to face” ( ) we have in 1Co 13:12.
Your (). Or “our” (). Both true.
That may be fulfilled ( ). Purpose clause with and the periphrastic perfect passive subjunctive of , as in 1Jo 1:4, which see.
Fuente: Robertson’s Word Pictures in the New Testament
John’s Care For The Elect Lady Verse 12-13
1) “Having many things to write unto you’, having or holding back many things to write unto you.
2) “I would not write with paper and ink” (Greek ouk eboulethen dial I would not be willing to attempt to write it all with paper and ink.
3) “But I trust to come unto you, and speak face to face.” Nothing is so personal as the personal touch, (Greek elpizo) “I am hoping,” John wrote, to be face to face and speak mouth to mouth, for us to talk with each other.
4) “That your joy may be full”. (Greek hina) means, “In order that the joy of (Greek emon) us,” -both John and the children of the Elect lady, the Church, might be full. John wanted to rejoice with them in truth and love. 1Th 5:16.
Fuente: Garner-Howes Baptist Commentary
4.
A projected visit and a salutation . . . 2Jn. 1:12-13
(2Jn. 1:12) Having many things to write to you I would not do so through paper and ink, but I hope to come to you and to speak mouth to mouth, in order that our joy may be having been made full. (2Jn. 1:13) Children of your elect sister greet you.
Nothing is more difficult than the attempt to bring about the reconciliation of a profound disagreement through written correspondence. John brings his correspondence with the elect lady to a close with much left unsaid, but with the hope that he will soon be able to speak mouth to mouth. The give and take of dialogue frequently accomplishes more than the one-sided presentation of truth, especially in writing.
The church (either the local congregation or the brotherhood in the area surrounding Ephesus) is included is his closing salutation. This is typical of such correspondence in that day. Paul frequently resorts to this form of closing.
F.
Questions for Review
1.
Why did some early scribes include II John as part of the manuscript with I John?
2.
What are some of the different views of the identity of the elect lady?
3.
Which of these views is probably correct? Support your answer.
4.
What is the probable meaning of the term elder as used here by John?
5.
Against what does II John constitute a warning?
6.
How does Johns position against gnosticism answer the present day philosophy that all truth is relative?
7.
The grace of God is that in God which brings about our __________ of Him.
8.
The grace of God is expressed toward us in ______________ which reaches its intended end in __________________.
9.
Sin, in its deepest sense, is a crime against _____________ more than _____________.
10.
A crime against law can be punished by _____________.
11.
A crime against love can only be atoned for by _____________. Hence, if we are to be forgiven, God must take the initiative.
12.
How would you answer the claim that the peace of God in the heart of Christians is the opiate of the people to lull them into the grasp of those who would enslave and exploit?
13.
Why is John pleasantly surprised to find the wandering children of the elect lady walking according to truth?
14.
The only admissible evidence that we know truth is that we _____________________.
15.
The fundamental commandment of God to His children is that we ________________.
16.
How does love express itself? (2Jn. 1:6)
17.
Love will not allow ____________________ with falsehood.
18.
Who does John identify as the antichrist in II John? How does this compare with what John says about the antichrist in I John, chapter 2?
19.
The essential truth upon which both the personal salvation of Christians and the fellowship of the church rests is ______________.
20.
What is meant by the doctrine of Christ in II John, chapter 9?
21.
What is the danger of progress as set forth in II John, chapter 9?
22.
Why are we forbidden to be hospitable to false teachers?
Fuente: College Press Bible Study Textbook Series
(3) Conclusion (2Jn. 1:12-13).
(12) Having many things to write unto you.This verse shows that the Letter to the matron and her family was not a mere accompaniment of a copy of the First Epistle. His heart is full of things to write, but he hopes soon to have unlimited conversation.
Paper.The Egyptian papyrus.
Ink.A mixture of soot, water, and gum. The papyrus-tree grows in the swamps of the Nile to the height of ten feet and more. Paper was prepared from the thin coats that surround the plant. Pliny describes the method (xiii. 23). The different pieces were joined together by the turbid Nile water, as it has a kind of glutinous property. One layer of papyrus was laid flat on a board, and a cross layer put over it; these were pressed, and afterwards dried in the sun. The sheets were then fastened or pasted together. There were never more than twenty of these sheets fastened together in a roll; but of course the length could be increased to any extent. The writing was in columns, with a blank slip between them; it was only on one side. When the work was finished, it was rolled on a staff, and sometimes wrapped in a parchment case (Smith, Dictionary of Greek and Roman Antiquities, p. 567).
Of the ink used by the Romans, Pliny says that it was made of soot in various ways, with burnt resin or pitch. For this purpose they have built furnaces which do not allow the smoke to escape. The kind most commended is made in this way from pine-wood: it is mixed with soot from the furnaces or baths; and this they use for writing on rolls. Some also make a kind of ink by boiling and straining the lees of wine. The black matter of the cuttle-fish was also sometimes used for writing (Smith, Dictionary of Greek and Roman Antiquities, p. 110).
The pen was a reed, sharpened with a knife, and split like a quill-pen.
The Jews seem to have used lamp-black dissolved in gall-juice, or lamp-black and vitriol, for ink. The modern scribes have an apparatus consisting of a metal or ebony tube for their reed-pens, with a cup or bulb of the same material attached to the upper end for ink. This they thrust through the girdle, and carry with them at all times (Thomson, The Land and the Book, p. 131; Smiths Dictionary of the Bible, p. 1802).
Speak face to face.Not that there was any oral tradition which he would not write down. His Gospel and First Epistle would contain the outline of all his teaching. But on this occasion there was no need for writing. (Comp. 1Co. 13:12.)
That our joy may be full.Comp. 1Jn. 1:4. It would be the deep satisfaction of the interchange of spiritual thoughts and aspirations without the limitations of a monologue or of writing materials.
(13) The children of thy elect sister.He may have been staying at this second matrons house; at any rate, the family knew he was writing. The simplicity of the great Apostle, the personal friend of the risen Lord, the last of the great pillars of the Church of Christin transmitting this familiar message, makes a most instructive finish to what is throughout a beautiful picture.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Conclusion, 2Jn 1:12-13.
12. Many things to write Compare 3Jn 1:13. Our venerable apostle had a heart full and a head full of matter touching the pure gospel, and the infinite importance of preserving it pure for future time. The reality and saving power of Christianity for ages depended upon such preservation.
Paper The Egyptian papyrus.
Ink Made of soot diluted with water, and thickened with gum.
Come unto you At some near future in his apostolic visitations. Comp. 3Jn 1:14.
Face to face Literally, mouth to mouth, in Christian conversation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Having many things to write to you, I would not write them with paper and ink. But I hope to come to you, and to speak face to face, that your joy may be made full.’
He has much more to say, but will wait until he sees them face to face. For he is hoping to come to them and make their joy full. With such true believers he has no doubt of his welcome.
Fuente: Commentary Series on the Bible by Peter Pett
Final Greeting In 2Jn 1:12-13 John gives a final greeting.
2Jn 1:12 Word Study on “paper” Strong says the Greek word “paper” ( ) (G5489) means, “a sheet of writing material.” This would be a sheet of papyrus in the first century. This is the only use of this Greek word in the New Testament.
Comments – Papyrus was a reed plant, growing beside rivers, the inner bark of which was extracted and dried in flat strips. These strips were laid in a row while another row was laid in crisscross fashion, and gummed together. Many ancient Greek New Testament manuscripts have been found on papyrus.
2Jn 1:12 Word Study on “ink” Strong says the Greek word “ink” ( ) (G3188) means, “ink.” Strong says this word, found in its neuter form, is derived from the word ( ) (G3189), which literally means, “black.” This black ink was a compound of charcoal, gum and water or oil.
The word ( ) (G3188) is only used two other times in the New Testament”
2Co 3:3, “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink , but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.”
3Jn 1:13, “I had many things to write, but I will not with ink and pen write unto thee:”
2Jn 1:12 “that our joy may be full” Comments This phrase means that God has made a way for us to live in all of the fullness of heaven’s joy while we are still hear on this earth. The very fullness of joy that we will have when we are living in heaven is ours today because Jesus has made the way for us into “full” fellowship with the Father and the Son.
2Jn 1:13 The children of thy elect sister greet thee. Amen.
2Jn 1:13
[50] Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, The Greek New Testament, Third Edition (United Bible Societies, 1975), xxiii.
[51] Stephen S. Smalley, 1, 2, 3 John, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 51, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), 314.
2Jn 1:13 “Amen” Comments – In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1 and 2 Peter , 1 and 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Conclusion:
v. 12. Having many things to write unto you, I would not write with paper and ink; but I trust to come unto you and speak face to face, that our joy may be full.
v. 13. The children of thy elect sister greet thee. Amen. The apostle here announces his visit, to be expected in the near future: Having much to write to you I did not want to do so by paper and ink; but I hope to get to you and speak to you face and [to] face, that our joy may be complete. St. John has by no means exhausted his fund of doctrine and admonition; his heart was so full that he might have committed many more thoughts to paper. But he felt that writing was a poor medium of communication. It is easy to state general principles, but their application to individual cases is a delicate task, demanding a knowledge of the special circumstances in each case. But when he should see them face to face, he would be able to give them such information as would be of the greatest value to them. In this way both his own joy and theirs would be fulfilled. They would be sure of their proper conduct under all circumstances and would have a perfect joy in the Lord, knowing that they were walking in the paths of His righteousness, in the ways of His will.
In concluding, John sends greetings to the entire family to whom his letter was addressed from the addressee’s own sister, who lived at Ephesus, who desired to be thus remembered to her. The early Christians did not forget the obligations of relationship and of spiritual fellowship, thus affording a lesson to us also in this respect.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Jn 1:12. Having many things to write Perhaps this lady, or her children, might have several difficulties to propose to the apostle, which he could answer more directly and largely in conversation; or there might be several particulars with respect to the names, characters, behaviour, and doctrine of the false teachers, which St. John might not think proper to commit to writing. When he had said enough in this letter to guard against the present danger, he deferred saying more, till he had an opportunity to visit and converse with them.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Jn 1:12 . Justification of the shortness of the Epistle.
] says the apostle, conscious as he was of having only given a few brief hints of that which was agitating his mind.
] From the idea the more general idea of communication is to be supplied.
“is the Egyptian paper (papyrus), and probably the finer augustan sort, which served for letters (Hug, Einl. I. 106);” de Wette.
, besides here, only in 3Jn 1:13 ; 2Co 3:3 . The following words: , state the reason of ; by the reason is expressed in the form of an antithesis.
] In the phrase: , the ideas of motion and of rest are both included; comp. . , Act 21:17 ; Act 25:15 ; the construction with : 1Co 16:10 ; comp. Joh 10:35 ; Act 10:13 , etc.
] An imitation of the Hebrew , Num 12:8 ; comp. , 1Co 13:12 . Similar combinations in the classics also; Xen. Mem. ii. 6. 32, is used of a kiss.
. . .] comp. 1Jn 1:4 . With the reading (see the critical notes) mutual joy is meant; comp. Rom 1:11-12 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
THE CONCLUSION
2Jn 1:12-13
12Having many things to write unto you, I would not write24 with paper and ink; but25 I trust to come26 unto you, and speak face to face,27 that our28 joy may be full. 13The children of thy elect sister greet thee.29 Amen.30
EXEGETICAL AND CRITICAL
Breaking off. 2Jn 1:12.
2Jn 1:12. Having many things to write to you.His heart is full; he had only written very little of what he had in his heart. Hence it is unwarrantable to see, with Ebrard, in most of these verses, simply citations from the First Epistle.
I would not [write them] with paper and ink.The Infinitive from the preceding clause: should, of course, be supplied here. denotes the written character of his communication; the more common phrase is: , 3Jn 1:13. is the Egyptian papyrus, probably the so-called Augustan or Claudian, for letters; , also 2Co 3:3, ink made of soot, water and gum; , the writing reed, probably split (, ). Cf. Lcke on this passage. The Aorist , from the standpoint of the readers on receiving the Epistle, because he wished to communicate it personally, orally.
But I hope to come to you and to speak [say it] mouth to mouth.The antithesis of is ; because he hopes for the latter, he has broken off the former; but this does not import that he did reserve part of the doctrine necessary to salvation for oral tradition (Barth. Petrus); for he surely spoke only what he had written in the first Epistle. On see Joh 6:21; Joh 6:25; Act 20:16; Act 21:17; Act 25:15; 1Co 16:10; Joh 10:35; Act 10:13=to turn towards a person or place. On , cf. 1Co 13:12; Xenoph. Mem. II., 6, 32; and , Num 12:8.
That our joy may be fulfilled [filled full].The aim () is to fill up his own and the readers joy, and then that of the hearers. Cf. notes on 1Jn 1:4. The object of joy is not the personal presence of the Apostle (Bengel), but the full communication of the truth in oral intercourse.
The greetings, 2Jn 1:13.
2Jn 1:13. There greet thee the children of thy sister, the elect one.To explain of a Church, and of church-members is not warranted by any thing found here; the reason why the sister herself does not send greetings, may be death, or absence, but can neither be ascertained, nor is it a proper question (Dsterdieck versus Huther). Bengel: Suavissima communitas! Comitas apostoli, minorum verbis salutem nunciantis.
HOMILETICAL AND PRACTICAL
Starke:Both what the Apostles wrote and what they spoke is the word of God, and we do well to bear this in mind.A true reader is he, who not satisfied with the written Epistle or the printers work on paper, suffers the Holy Spirit to write in his heart and thus becomes himself an Epistle of the living God.It is a blessing of God if we have the opportunity given to us of conferring with friends on matters of importance and of enjoying the benefit of their counsel.The children of the world imagine that the life of the godly consists in nothing but dejected looks and constant sorrowing; but here applies that saying: as sorrowful, yet always rejoicing.He is the servant of his belly, but not the servant of Christ, who seeks in his office other joy than the salvation of his hearers.It is and ever will be a beautiful custom to interchange cordial greetings with friends in Epistles and in other ways, and thus to desire for them all temporal and spiritual prosperity.Happy are those sisters and brothers who besides being united by the ties of nature, are also firmly united by the tie of Divine grace. For it is eternal grace only, which works alliances of eternal friendship.
Heubner:With us it is often the opposite; we have much to write and little to speak, when we do meet.When those who are one in faith, meet and converse together of the grace of God, of which they have made experience, they have a foretaste of heavenly joy.
Footnotes:
[24]2Jn 1:12. [German omits write supplied in E. V.M.]
[25]2Jn 1:12. is the reading of the best and of most Codices, also of Cod. Sin. A. al. read .
[26]2Jn 1:12. is the most authentic reading; lect. rec. supported by G. K.; Coptic version has according to 3Jn 1:14.
[27]2Jn 1:12. [German: mouth to mouth; Alford, Lillie.M.]
[28]2Jn 1:12. Cod. Sin. G. K.: ; A. B. . The former, on account of 1Jn 1:4 is lectio difficilior.
[29]2Jn 1:13. [German: There greet thee the children of thy sister, the elect one. Alford; There greet thee the children of thine elect sister.M.]
[30]2Jn 1:13. , at the conclusion, is wanting. Cod. Sin. A.B.; . Others add , others , and still others .
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.
Ver. 12. That our joy may be full ] See, saith one, an apostle furthered and quickened by the graces of a woman. When such grandees in grace have benefit by communion of saints, how much more they whose measures are less!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12, 13 .] CONCLUSION. Having many things to write to you, I would not (communicate them) by means of paper and ink (“ ,” says Lcke, “the Egyptian papyrus, probably the so-called Augustan or Claudian, , the ink, commonly made of soot and water thickened with gum, ( 3Jn 1:13 ), the writing-reed, probably split, or , were the N. T. writing materials”), but I hope to come to you (reff., and note on Rev 1:9 ) and to speak mouth to mouth (so 1Co 13:12 . in Xen. Mem. ii. 6. 32 is not said of conversation), that your joy may be filled full (see 1Jn 1:4 , viz. by hearing from the mouth of the Apostle himself those messages of life and truth which he forbore writing now; not, as Schlichting and Benson, by his bodily presence: still less as Bart.-Petrus, “Apostolos non omnia voluisse scripto committere qu ad salutem pertinentia vellent nota esse fidelibus, sed multa sermone solo tradidisse” (see also Corn.-a-lapide h. l.), than which it is hardly possible to imagine a sillier comment: for the first Epistle was written with this very same view, 2Jn 1:4 ). There greet thee the children of thine elect sister (these words are variously interpreted according as the is understood of a lady, or of a church. The non-mention of the herself here seems, it must be confessed, rather to favour the latter hypothesis). See on the whole, the prolegomena.
Fuente: Henry Alford’s Greek Testament
2Jn 1:12-13 . The Conclusion. “Though I have many things to write to you, I would not by paper and ink; but I hope to get to you, and talk face to face, that our joy may be fulfilled. The children of thine elect sister salute thee.”
Fuente: The Expositors Greek Testament by Robertson
2Jn 1:12 . Explanation of the brevity of the letter. , i.e. , Kyria, her children, and the church in her house. connected with and . , a sheet of papyrus, like those exhumed at Oxyrhynchus (see Deissmann, New Light on the New Test. , pp. 12 ff.), the common material for letter-writing. , atramentum ; in N. T. only here, 3Jn 1:13 , 2Co 3:3 . ( cf. Joh 10:35 ; Act 10:13 ; 1Co 2:3 ; 1Co 16:10 ): he was planning a visitation (see Introd. p. 155). , “mouth answering mouth”; cf. LXX. Num 12:8 ; Jer 32:4 (Jer 39:4 ).
Why would he not write all that was in his mind? It was a deliberate decision ere he took pen in hand: this is the force of . His heart was full, and writing was a poor medium of communication (Beng.: “Ipsa scribendi opera non juvat semper cor affectu sacro plenum”); he was an old man, and writing was fatiguing to him (Plummer). The reason is deeper. The “many things” which he had in his mind, were hard things like his warning against intercourse with heretics, and he would not write them at a distance but would wait till he was on the spot and had personal knowledge. It is easy to lay down general principles, but their application to particular cases is a delicate task, demanding knowledge, sympathy, charity. (1) The sight of people’s faces appeals to one’s heart and softens one’s speech. (2) When one meets with people and talks with them, one’s judgment of them and their opinions is often modified. Writing from Ephesus, St. John might have condemned a teacher in a neighbouring town whose teaching he knew only by report; but perhaps, if he met the man and heard what he had to say, he might discover that there was nothing amiss, at all events nothing which called for excommunication. Dr. Dale of Birmingham was at first inclined to look with disfavour on Mr. Moody. He went to hear him, and his opinion was altered. He regarded him ever after with profound respect, and considered that he had a right to preach the Gospel, “because he could never speak of a lost soul without tears in his eyes”. St. John shrank from hasty condemnation that there might be no after-regret .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Jn 1:12-13
12Though I have many things to write to you, I do not want to do so with paper and ink; but I hope to come to you and speak face to face, so that your joy may be made full. 13The children of your chosen sister greet you.
2Jn 1:12 “have many things to write to you” This is similar to the ending of 3Jn 1:13-14.
“your joy may be made full” This is a perfect passive subjunctive periphrastic of purpose (a purpose clause shows contingency). This was a common theme in John (cf. Joh 3:29; Joh 15:11; Joh 16:24; Joh 17:13; 1Jn 1:4). This joy was based on
1. the presence of the teacher
2. the knowledge of truth that he brought
John mentioned his “joy” in 2Jn 1:4 at the continuing walk of love and obedience.
2Jn 1:13 This verse, like 2Jn 1:1, uses metaphorical language to speak of a sister church and its members.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
would. App-102.
with = by means of. App-104. 2Jn 1:1.
paper. Greek. chartes. Only here.
ink. See 2Co 3:3.
trust = hope.
speak. App-121.
face, &c. Literally mouth to (App-104.) mouth.
our. The texts read “your”.
joy. See 1Jn 1:4.
full. See 1Jn 1:4.
Fuente: Companion Bible Notes, Appendices and Graphics
12, 13.] CONCLUSION. Having many things to write to you, I would not (communicate them) by means of paper and ink ( , says Lcke, the Egyptian papyrus, probably the so-called Augustan or Claudian,- , the ink, commonly made of soot and water thickened with gum,- (3Jn 1:13), the writing-reed, probably split, or ,-were the N. T. writing materials), but I hope to come to you (reff., and note on Rev 1:9) and to speak mouth to mouth (so 1Co 13:12. in Xen. Mem. ii. 6. 32 is not said of conversation), that your joy may be filled full (see 1Jn 1:4, viz. by hearing from the mouth of the Apostle himself those messages of life and truth which he forbore writing now; not, as Schlichting and Benson, by his bodily presence: still less as Bart.-Petrus, Apostolos non omnia voluisse scripto committere qu ad salutem pertinentia vellent nota esse fidelibus, sed multa sermone solo tradidisse (see also Corn.-a-lapide h. l.), than which it is hardly possible to imagine a sillier comment: for the first Epistle was written with this very same view, 2Jn 1:4). There greet thee the children of thine elect sister (these words are variously interpreted according as the is understood of a lady, or of a church. The non-mention of the herself here seems, it must be confessed, rather to favour the latter hypothesis). See on the whole, the prolegomena.
Fuente: The Greek Testament
2Jn 1:12. ) many things, of a joyful character. This therefore, which the apostle writes, was especially necessary, and admitted of no delay.- , I did not wish) The very task of writing is not always pleasing to a heart full of sacred love.- , with paper and ink) ,[7] a lowering of the style. Put in antithesis to face to face. For this short Epistle, the apostle made use of paper, and not parchment.
[7] , as water for baptism, Act 10:47.-T.
Fuente: Gnomon of the New Testament
2Jn 1:12-13
CONCLUSION
(2Jn 1:12-13)
12 Having many things to write unto you, I would not write them with paper and ink: but I hope to come unto you, and to speak face to face, that your joy may be made full.–There were other matters the apostle desired to write, but for the time being did not deem it expedient, either from the nature of the things in mind, or from the fact that it was his purpose soon to visit with the sister, and thus to communicate them to her face to face. The apostle’s heart was full, and the missive was a hurried one, and he would simply wait until he could see and speak face to face with her of all the matters he had stored up for her.
The “paper” (chartes) was prepared by taking the pith of the papyrus plant, pressing it into sheets and pasting them together. Paper, such as we use, was not invented until comparatively recent times, and long after the apostolic period. The “ink” (melan) was a substance made from mixing soot and water and thickened with gum. While the apostolic epistles were frequently dictated (cf. Rom 16:22), it appears that John must have written this brief communication with his hand. “Face to face” is literally “mouth to mouth” (stoma pros stoma), a phrase also occurring in 3Jn 1:14, and indicating personal presence and conversation. This meeting John desired that (1) he might communicate to her the other matters he had in mind, the result of which would be (2) her joy would be full.
13 The children of thine elect sister salute thee.–The sal-utation was from the children of the sister of the woman to whom John wrote. The mother was not included, either from the fact that she was dead, or else lived elsewhere. These children, being in the vicinity of where John was, joined in the salutation (greet-ing) to their aunt. This godly woman, a sister of the one par-ticularly addressed by the apostle, was a Christian, because she is described as “elect,” i.e., called or chosen. (See the comments on 1Pe 2:4.) No further information regarding her is available, yet from what is said, certain deductions follow: (1) She had reared her children to be Christians, and though apparently dead, her influence lived on in them. (2) She was a mother; not a nun, and thus performed her true function in life. (1Ti 2:15.) And though unknown to us by name, she is enrolled in that in-numerable army of the faithful who have lived and served and passed on to the joys of their Lord. Blessed and fortunate indeed will we be if as much may be said of us.
Commentary on 2Jn 1:12-13 by E.M. Zerr
2Jn 1:12. Not write with paper and ink. This does not mean that he was thinking of writing by some other method, but that he would not depend upon writing at all. There were so many needed instructions in his mind that he preferred to impart them personally. This is understandable as we know that personal conversations have many advantages.
2Jn 1:13. Elect has the same meaning here as elsewhere, namely, a person chosen of the “Lord through obedience to the truth” (1Pe 1:2). I can find no dependable information as to the identity of this sister, but since John calls her elect we understand she was a faithful disciple and that she had children also interested in the Lord. Friendly salutations were common in those times, and it was natural for these children who evidently were with John to join in friendly greetings to their mother’s sister.
Commentary on 2Jn 1:12-13 by N.T. Caton
2Jn 1:12-Having many things to write unto you.
The apostle closes his epistle by the statement, that he withheld many things he desired to tell her, but the subjects were of such a nature he preferred not to impart them by pen and ink; having a hope to meet her soon, such things could await a personal interview. At such interview all restraints from conferring upon her full knowledge concerning the false teachers in his possession would be removed, and he could then more fully point out the insidious methods of their attacks, and the better fortify her and her children against their approaches. They could rejoice together-the lady at her escape, and the writer that he had preserved her from apostasy.
2Jn 1:13-The children of thy elect sister.
The children of a sister to whom the letter was addressed resided at the place from whence John wrote, and he, possibly at their request, sends the good wishes, a common salutation at that time. The speculation afloat about this elect lady and her elect sister scarcely warrant attention. It is claimed by some that their election was far back-even before time began; God of his own free will foreknew them and elected them to life eternal. If this be true, either John did not know it-although an inspired man-or he was grossly derelict in his duty, in failing to communicate that fact for the benefit of future ages and the millions of people yet unborn. And so of all other inspired writers. None of them have recorded the fact that so important an election had ever occurred. The truth is, they were elected just as were all the saints that have become elect since the day of Pentecost, when the proclamation of a risen Savior was first made known to man. All are required to hear the gospel, believe it with the whole heart, turn away from their former course in life, confess with the mouth the faith believed, be baptized in obedience to the command of the Author and Finisher of the faith; and being thus inducted into the body of Christ, which is his church, they are thus elected, and thereafter are entitled to be designated as elect. There happens to be no other way disclosed by God’s blessed book by which this election takes place, and with this all God-loving and God-fearing people ought to be content.
Commentary on 2Jn 1:12-13 by Burton Coffman
2Jn 1:12 –Having many things to write unto you, I would not write them with paper and ink: but I hope to come unto you, and to speak face to face, that your joy may be made full.
As Plummer said, “This verse is almost conclusive against the supposition that the Second Epistle was sent as a companion letter to the First.”[23]
I hope to come unto you … This is literally, “I hope to come to be at your house.”[24] Both here and in 2Jn 1:10, Roberts was of the opinion that “house” is indicative of a letter “written to a church,” being a reference to the “meeting place of the church.”[25] In New Testament times, congregations normally met in private houses owned by members.
The apostle in this verse would appear to have been sending this letter as a signal of his coming to visit the congregation, which would account for the somewhat limited nature of the communication. He stressed in this only what he considered to be of paramount importance.
[23] A. Plummer, op. cit., p. 3.
[24] Ibid.
[25] J. W. Roberts, op. cit., p. 165.
2Jn 1:13 –The children of thine elect sister salute thee.
“The epistle closes with greetings from the members of the church from which John wrote.”[26] Many scholars consider that the epistle was actually addressed to a distinguished woman in the church, and that this verse is a greeting from another woman, the sister of the addressee, and her children. Such a thesis is incapable of proof, however; and it makes good sense to view it as a kind of “alert” sent by the apostle to a congregation he was about to visit. This affords an excellent explanation of the personal greetings.
No big point may be made out of this, either way; the big thing in the letter is the instruction regarding “abiding in the doctrine of Christ,” not “going onward,” and the proper response to known enemies of the faith.
ENDNOTE:
[26] Harvey J. S. Blaney, op. cit., p. 411.
ABIDING IN THE TEACHING
II AND III JOHN
Cecil B. Douthitt
1. To whom is John’s second letter addressed? Ans. 2Jn 1:1.
2. How long will the truth of the gospel be with us? Ans. 2Jn 1:2.
3. Who is the source of all grace, mercy and peace? Ans, 2Jn 1:3.
4. What had John learned which caused him to rejoice? Ans. 2Jn 1:4.
5. What commandment does he write? Ans. 2Jn 1:5.
6. How is love demonstrated? Ans. 2Jn 1:6.
7. Who is the “deceiver and antichrist”? Ans. 2Jn 1:7.
8. Why should all guard against being led astray by these deceivers? Ans. 2Jn 1:8.
9. What is said about those who do not abide in the teaching of Christ? Ans. 2Jn 1:9.
10. How may one become a partaker of the evil works of false teachers? Ans. 2Jn 1:10-11.
11. Why did John not write many things that were on his mind? Ans. 2Jn 1:12-13.
12. John the elder addressed this third letter to whom? Ans. 3Jn 1:1.
13. Tell what you know of Gaius. Ans. Act 19:29; Act 20:4; Rom 16:23; 1Co 1:14.
14. John prayed that Gaius may be blessed with what three things? Ans. 3Jn 1:2.
15. From what did John derive the greatest joy? Ans. 3Jn 1:3-4.
16. What faithful work had Gaius done? Ans. 3Jn 1:5-6; Rom 16:23.
17. Why should saints on evangelistic missions be welcomed and assisted by all? Ans. 3Jn 1:7-8.
18. Of what was Diotrephes guilty? Ans. 3Jn 1:9.
19. Describe the wicked works of this ambitious and rebellious man. Ans. 3Jn 1:10.
20. What should be imitated by the children of God? Ans. 3Jn 1:11.
21. What is said of Demetrius? Ans. 3Jn 1:12.
22. Why was John unwilling to write more at this time? Ans. 3Jn 1:13-14.
23. By what unusual title does John call the brethren in the last lines of this letter? Ans. 3Jn 1:14.
Questions on II John
by E.M. Zerr
1. What is John besides being an apostle?
2. To whom does he write this epistle?
3. Do we know her personal identity?
4. How could a woman be an elect lady? 1Pe 1:2.
5. Did the Church ever exist in private home?
6. Compare this case with Act 16:15.
7. In what sense does he extend love to her?
8. Who joined him in love to her?
9. For what sake is this love extended?
10. Where was this truth dwelling?
11. For how long was it to be the case?
12. State his benediction upon this woman.
13. Why associate Son and Father in mercy?
14. State feeling John has toward her children.
15. What caused this rejoicing?
16. This was according to whose law?
17. What subject is prominent with John?
18. What does he say about its age?
19. Did he have sentimental love in mind?
20. How was it manifested?
21. What must we do besides hear?
22. Who had entered into the world at this time?
23. State what they taught.
24. What are they here called besides deceivers?
25. Are such characters among us today?
26. What do they deny about Christ?
27. Why exhort to ”look to yourselves”?
28. Explain this reward in light of 1Co 3:14.
29. Will our salvation depend on our success?
30. What reward might be lost here?
31. What is meant by doctrine of Christ verse 9?
32. Define the word transgress.
33. He who does such goes beyond what?
34. If he does this whom does he not have?
35. Without Him can one be saved?
36. III what are we exhorted to abide?
37. This gives us what two persons?
38. Can we have one without the other?
39. State antecedent of “this” doctrine verse 10.
40. Into what house must we not receive him?
41. Does this violate Rom 12:13?
42. May we receive him as to hospitality?
43. May we wish him well as a man here?
44. Does this permit endorsing his teaching?
45. If we endorse it what does it make us?
46. What i. another word for partaker?
47. With what materials was this epistle composed?
48. Would that make it a dead letter?
49. What did John hope to do?
50. Explain last verse in light of first verse.
Second John
Ralph Starling
Now John writes to a close friend,
That the word of Gods truth we need to defend.
He is encouraged that her children were walking in truth,
And such faith in action is wonderful proof.
Others, however, have crossed over the borders,
Denying the Christ and rejecting His orders.
John says this is the anti-Christ trying to deceive,
That we might become doubtful and choose not to believe.
But if we obey God and love one another,
We need not fear or run for cover.
But to join the transgressor and bid him Gods speed,
Is to become a transgressor and partaker of his evil deeds.
John says these matters are so sore.
I would like to write more,
But I hope to see you face to face,
That together these problems we can help to erase.
Fuente: Old and New Testaments Restoration Commentary
Beware of the Touch of the Ungodly
Jud 1:12-25
What traps and pitfalls beset us! How many have fallen who had as good or a better chance than we! The angels kept not their first estate; Adam, though created in innocency, fell; Cain was rejected; Balaam, who saw with open eyes, was slain; Korah, who had carried a censer filled with holy fire, was hurled into the abyss! How can we expect to stand! Be of good cheer! He is able to keep you from falling, and to present you faultless, Jud 1:24.
In the succession of terrible metaphors in Jud 1:12-13, notice that in each case there is promise without fulfillment and appearance without reality. Such is much of the Christian profession of the present day. And from time to time, as Enoch foretold, the day of the Lord comes, with its retribution for all such.
The four exquisite admonitions of Jud 1:20-21 are worth pondering. Keep yourselves in the main current of Gods love. Build your character after the likeness of Christ. Pray in the Holy Spirit; keep at the oriel window of hope. Christ is able to keep, and when at last we are presented by Him to the Father, we shall realize how much we owe Him.
Fuente: F.B. Meyer’s Through the Bible Commentary
many: Joh 16:12
I would: 3Jo 1:13
I trust: Rom 15:24, 1Co 16:5-7, Phm 1:22, Heb 13:19, Heb 13:23
face to face: Gr. mouth to mouth, Num 12:8
that: Joh 15:11, Joh 16:24, Joh 17:13, 2Ti 1:4, 1Jo 1:4
our: or, your
Reciprocal: Act 15:27 – who Phi 2:24 – General 1Ti 3:14 – hoping
Fuente: The Treasury of Scripture Knowledge
2Jn 1:12. Not write with paper and ink. This does not mean that he was thinking of writing by some other method, but that he would not depend upon writing at all. There were so many needed instructions in his mind that he preferred to impart them personally. This is understandable as we know that personal conversations have many advantages.
Fuente: Combined Bible Commentary
III.Conclusion.
2Jn 1:12-13. The apostle, writing on this subject, has more to say than he can write; hence this letter is not an accompaniment of the larger Epistle. He was writing on paper or Egyptian papyrus, the pressed coatings of the plant, with ink, a preparation of soot and burnt resin and oil: the Third Epistle omits the paper and says pen instead, the pen being a split reed. The brief Epistle was in fact the forerunner of his personal presence; the apostle hoped soon to speak all that he had to say, and to hear all he wished to hear, that their joy might be filled. This was the design of his writing the First Epistle; this short one had not that purpose, but needed the supplement of free conversation. The greeting from the children only of the elect sister seems to indicate that their mother was not alive, and that St. John was a guest in their house.
Fuente: A Popular Commentary on the New Testament
Here our apostle concludes his epistle with an apology for the brevity of it, declaring, that he hoped to come shortly to them, and see them.
And though he had many things to write, yet all things were not fit to be written: but, besides, a lively voice affects more than a written letter and he hoped that they should be filled with mutual joy at the sight of, and converse with, each other. Presence of friends, and familiar converse with each other, is preferable to all writing to each other.
By the children of the Elect Sister, some again understand the members of another church, who now sent salutations to them.
The concluding word, Amen, imports his sincerity in what he had written to them, and his hearty wishes for the happiness and welfare of them.
Fuente: Expository Notes with Practical Observations on the New Testament
2Jn 1:12-13. Having many things to write Concerning these and other subjects; I would not , I was not minded, to communicate them by paper and ink Probably the apostle meant that he had many things to say concerning the characters and actions of the false teachers; perhaps also he wished to mention to her the names of those that he had principally in view. But these things he did not think it proper to write in a letter; especially as he proposed to visit this matron and her children soon, and to converse with them personally. The children of thy elect Or Christian sister, greet thee It seems she was absent, if not dead, when the apostle wrote this. It is justly observed by Macknight, that the word elect here, as in 2Jn 1:1, doth not signify chosen from eternity to salvation. For the apostle could not know that the matrons sister was so elected, unless the matter had been made known to him by a particular revelation, which is not alleged to have been the case by any who so interpret election. But it signifies, as the same expression generally does, in other passages of Scripture, a true believer in Christ, who, as such, is in a state of acceptance with God, and one of his chosen people. See on Eph 1:3-7. It is proper to observe here also, that the salutations which the Christians in the first age gave to each other, were not of the same kind with the salutations of unbelievers, which were wishes of temporal health and felicity only; but they were prayers for the health and happiness of their souls, and expressions of the most sincere love. See 3 John, 2Jn 1:2. The apostle sent this matron the salutation of the children of her sister, to intimate to her that they were all Christians, and that they persevered in the true doctrine of the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
III. CONCLUSION VV. 12-13
John expressed his desire to visit his readers personally to explain the reason for the brevity of this epistle.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
John had more to say on this subject that God did not lead him to record in this letter. He could have written this epistle on one standard size sheet of papyrus. [Note: Smalley, p. 314.] We do not know if John was able to follow through with his desire to visit his readers soon.
His readers’ joy would be full when they understood the issue presented here more fully as well as when John visited them (cf. 1Jn 1:4).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 35
THE DESCRIPTION CORRESPONDING TO CAIN; THE LIBERTINES AT THE LOVE-FEASTS-THE BOOK OF ENOCH.
Jud 1:12-15
ST. JUDE leaves off comparing the libertines with other sinners – Cain and the Sodomites, Balaam and the impure angels, Korah and the unbelieving Israelites – and begins an independent description of them. Nevertheless, there is reason for believing that he has Cain, Balaam, and Korah in his mind in framing this new account of them. The description falls into three parts, of which this is the first. Each of the three parts begins in the same way: “These are” ( ). And each is balanced by something said on the other side, which is introduced with a “But” (). In the case before us the “But” introduces a warning given prophetically to these libertines by Enoch (Jud 1:14-15). In the second case St. Jude quotes a warning given prophetically to his readers by the Apostles (Jud 1:17-18). In the third he exhorts his readers himself (Jud 1:20-23). This threefold division has been rather generally ignored. It is quite obliterated in the Revised Version by the division of the paragraphs, and also by the substitution of an “And” for the first “But.” And to these also Enoch prophesied. The Vulgate is right with autem in all three places, followed by Wiclif with “Forsothe” in all three places. Luther is not only right in his rendering of the conjunction with abet in all three places, but also in his division of the paragraphs. But since Wiclif all English versions have obscured this threefold description of the ungodly with the three corresponding warnings or exhortations.
“These are they who are hidden rocks in your love-feasts when they feast with you.” The difference between this and the parallel passage in 2 Peter is of special interest here; for it looks as if whichever writer used the work of the other remembered the sound rather than the sense. We have here . . . ; but in 2Pe 2:13 . . . (with as a various reading, probably taken from this passage). It is possible that there may be no difference of meaning between and . The former, which is St. Judes word, almost invariably means “rocks,” but in an Orphic poem of the fourth century means “spots.” The latter, which is used in 2Pe 2:13 and Eph 5:27, generally means “spots,” but sometimes means “rocks.” So that “spots” may be the right rendering in both Epistles, and “rocks” may be right in both. More probably, however, we should understand “spots” in 2 Peter, and “rocks” here. The Revised Version inserts “hidden” as an epithet-“hidden rocks in your love-feasts”-which is hardly justifiable, because the word seems to mean reefs over which the sea dashes, as distinct from rocks which are wholly covered (so in the “Anthologia Palatina,” 2. 390; and in a fragment of Sophocles the word has the epithet “lofty,” , and “lofty hidden rocks” would be almost a contradiction in terms). Moreover, “hidden” does not seem to be right even as an interpretation; for these profligates were not at all hidden; they were utterly notorious and scandalous. They made no secret of their misconduct, but gloried in it and defended it. Yet this fact does not make the name “rocks,” or “reefs,” inappropriate. A reef may be a very dangerous thing, although it is always visible. It may be impossible to avoid going near it; and proximity to such things is always perilous. So also with these ungodly men: St. Judes readers could not wholly avoid them, either in society or in the public services of the Church, but their presence disturbed and polluted both. The whole purpose of the love-feasts was wrecked by these men. Like Cain, they turned the ordinances of religion into selfishness and sin.
We cannot doubt that when St. Jude wrote the eucharist was still part of the agape or love-feast, as when St. Paul wrote to the Corinthians (A.D. 57, 58). It was still “the Lords Supper,” not merely in name, but in fact. {1Co 11:17-34 Act 20:7-11} It is almost certain that when Ignatius wrote his Epistles (cir. A.D. 112) the eucharist was still united with the love-feast. He writes to the Church of Smyrna, “It is not lawful without the bishop either to baptize or to hold a love-feast” (8). This must refer to the two sacraments, the administration of which are the chief functions of the priestly office. Ignatius cannot have meant that a love-feast apart from the eucharist might not be held without the bishop. When Justin Martyr wrote his First Apology (cir. A.D. 140) it is evident that the two had been separated; his description of the eucharist (65-67), implies that no love-feast accompanied it (see Lightfoot, “St. Ignatius and St. Polycarp,” I pp. 52, 387; II p. 312; Macmillan, 1885). We may regard it, therefore, as certain that even if this Epistle be placed late in the first century, St. Jude is here referring to a state of things very similar to that which St. Paul rebukes in the Church of. Corinth; the love-feast accompanied by the eucharist was profaned by the shameless indulgence of these libertines.
The love-feast symbolized the brotherhood of Christians. It was a simple meal, in which all met as equals, and the rich supplied the necessities of the poor. Anything like excess was peculiarly out of place, and it was the duty of the rich to see that the poorer members of the congregation were satisfied. But it would seem as if these profligates
(1) brought with them luxurious food, thus destroying the Christian simplicity of the meal; and
(2) brought this, not for the benefit of all, but for their own private enjoyment, thus destroying the idea of Christian brotherhood and equality.
There is nothing in the word used for “feasting with you” () which necessarily implies revelry or excess, but in this connection it implies censure. To turn the love-feast into a banquet was wrong, however innocent a banquet might be in itself. We might translate the word “when they feast together,” instead of “when they feast with you”; and this would imply that at the love-feast they kept to themselves, and did not mix with their poorer brethren. This makes good sense; but if this translation is adopted, we must beware of interpreting it to mean that these libertines had become schismatics, and had set up a love-feast of their own. They could not be “rocks in your love-feasts” if they did not attend the love-feasts.
There are two other uncertainties in these opening clauses one of construction, and one of translation.
(1) Ought we to take “without fear” with what precedes, or with what follows-“when they feast with you without fear,” or “that feed themselves without fear”? As in Jud 1:7, with regard to “of eternal fire,” we are unable to decide with certainty. Both constructions make excellent sense, and nothing can be urged as being strongly in favor of either. English versions are divided. The Rhemish has “feasting together without fear.” Purvey, the Authorized, and the Revised take “without fear” with “feeding themselves.” Tyndale, Cranmer, and the Genevan aim at being as ambiguous as the Greek; they place “with out feare” between the two clauses with a comma on each side of it.
(2) Does “feeding themselves” mean that they fed themselves instead of feeding the flock? {Eze 34:2; Eze 34:8; Isa 56:11} If so, the Revisers give the right interpretation with “shepherds that without fear feed themselves”; but this is interpretation rather than translation. Or does it mean that they fed themselves, instead of waiting to be fed by the shepherds? If so, it is quite misleading to call them shepherds. As we have seen already, there is no reason for thinking that these profligates set up as teachers or pastors. We shall be safer if we render the Greek participle ( ) by a participle: “pasturing themselves,” or “shepherding themselves.” Luther, as Dr. Salmon points out, renders it semetipsos regentes, which shows that he understood it in the latter sense. Yet this second view does not imply anything schismatical in their conduct, but merely that they were selfish and disorderly. They kept their own good food, and consumed it among themselves at the love-feast, instead of throwing it into the common store, and allowing it to be distributed to all by the elders. With full recognition of the fact that there is much to be said for other views, the following rendering may be accepted as on the whole preferable: “These are they who are rocks in your love-feasts, feasting together without fear, pasturing their own selves.”
In what follows St. Jude piles metaphor on metaphor and epithet on epithet, in the effort to express his indignation and abhorrence. But we cannot say that “no doubt also in the comparisons which he employs he has an eye to the original intention of the Love-feast.” It is somewhat forced to say that the love-feast “was to have the blessing of the rain from heaven; it was meant to be a cause of much fruit in the whole Christian community.” But assuming that “waterless clouds” and “fruitless trees” may be made to refer to the love-feasts, what are we to make of “wild waves” and “wandering stars” in that connection? It is better to regard the subject of the love-feasts as ended, and to take the similes which follow as quite independent. These men are ostentatious, but they do no good. It was perhaps expected that their admission to the Church would be a great gain to Christendom; but they are as disappointing as clouds that are carried past () by winds without giving any rain; and in the East that is one of the most grievous among common disappointments.
How the framers of the Authorized Version came to perpetrate such a contradiction in terms as “trees whose fruit withereth, without fruit,” it is not easy to see. No earlier English version is guilty of it; nor the Vulgate (arbores autumnales, infructuosae); nor Beza, with whom Calvin agrees (arbores emarcidae infrugiferae); nor Luther (kahle unfruchtbare Baume). The Greek ( ) means literally “autumn-withering trees”; i.e., just at the time when fruit is expected they wither and are without fruit. The parable of the barren fig-tree {Luk 13:6-9} is perhaps in St. Judes mind. The epithets form a natural climax-withering in autumn, fruitless, twice dead, rooted up. These profligates were twice dead, because they had returned after baptism to the death of sin: the end of such men is that they shall be rooted out at the last. {Psa 30:1-12; Pro 2:1-22} When he calls them “wild waves of the sea, foaming out their own shames,” St. Jude is perhaps thinking of the words of Isaiah: “The wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt”. {Isa 57:20} But the wording of the Septuagint is utterly different from that which we have here; it is the thought that is similar.
What are we to understand by “wandering stars”? Not planets, nor comets, neither of which either seem to wander while one looks at them, or do wander, in St. Judes sense, as a matter of fact. Both have their orbits, to which they keep with such regularity that their movements can be accurately predicted; so that they are symbols rather of Christian lives than of the course of the ungodly. Much more probably St. Jude means “falling stars,” or “shooting stars,” which seem to leave their place in the heavens, where they are beautiful and useful, and to wander away into the darkness, to the confusion and dismay of those who observe them. Thus understood, the simile forms a natural transition to the prophecy of Enoch which follows. St. Judes thoughts have once more gone back to the fallen angels in the “Book of Enoch.” Angels, like stars, have a path to keep, and those who keep it not are punished. “I saw the winds which cause the orb of the sun and of all the stars to setI saw the path of the angelsI perceived a place which had neither the firmament of heaven above it, nor the solid ground underneath it; neither was there water above it, nor anything on wing; but the spot was desolate. And there I saw seven stars, like great blazing mountains, and like spirits entreating me. Then the angel [Enochs guide] said, This place, until the consummation of heaven and earth, will be the prison of the stars and the host of heaven. The stars which roll over fire are those which transgressed the commandment of God” (18:6, 7, 13-16). In another terrible place he sees stars bound together, and is told that these are “the stars which have transgressed,” and that “this is the prison of the angels,” in which “they are kept forever” (21:2, 3, 5, 6). These extracts make it highly probable that when St. Jude compares the ungodly to “wandering stars, for whom the blackness of darkness hath been reserved forever,” he is thinking once more of the “angels which left their proper habitation,” who are “kept in everlasting bonds under darkness unto the judgment of the great day” (Jud 1:6). After this return to the ideas contained in the “Book of Enoch,” the quotation of the prophecy comes quite naturally; and all the more so because, as Irenaeus indicates, Enoch forms a splendid contrast to the fallen angels: they lost their heavenly habitation by displeasing God, whereas he was taken up to heaven for pleasing Him. His words show that he was acquainted with the “Book of Enoch,” and accepted it as trustworthy: “But Enoch also without circumcision, by pleasing God, although he was a man, discharged the office of ambassador to angels, and was translated, and is preserved even until now as a witness of the just judgment of God: while angels by transgression fell to earth for judgment; but a man by pleasing Him was translated for salvation” (“Haer.,” IV 16:2). Having compared the profligates to the stars, or angels, who fell from heaven to earth, St. Jude passes on readily to quote the warning of one who was taken up from earth to heaven.
And the way in which the prophecy is introduced makes us still more clear as to the source from which St. Jude derived it: “Enoch, the seventh from Adam, prophesied.” Nowhere in the Old Testament, and nowhere else in the New, is Enoch said to be “the seventh from Adam.” “But he is called the seventh” in the “Book of Enoch,” where he is made to say, “I have been born the seventh in the first week” (92:4), although in order to make seven both Adam and Enoch have to be counted (37:1). The number seven is possibly symbolical, indicating perfecting. Thus Dr. Westcott takes Enoch to be “a type of perfected humanity” (“Dict. of the Bible”). Yet it is also possible that he is called “the seventh” in the “Book of Enoch,” and consequently by St. Jude, in order to mark the extreme antiquity of the prophecy, or to distinguish him from other persons of the same name. {Gen 25:4; Gen 46:9}
But a careful comparison of the passage m question, as quoted by St. Jude, and as it stands in the translation of the “Book of Enoch,” is the chief means of determining the source of the quotation. This, however, cannot be made satisfactorily until we can place the Greek, of which the Ethiopic version of the “Book of Enoch” is a translation, side by side with St. Judes Greek.
ENOCH.ST. JUDE.
Behold, He cometh with ten thousands of His holy ones, to execute judgment upon them, and to destroy the ungodly and reprove all the carnal [or, and will destroy and convict the ungodly with all flesh], for everything which the sinners and the ungodly have done and committed against Him (chap.ii.).Behold, the Lord came with ten thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against Him (Jud 1:14-15).
Behold, He cometh with ten thousands of Behold, the Lord came with ten His holy ones, to execute judgment upon thousands of His holy ones, to execute them, and to destroy the ungodly and judgment upon all, and to convict all reprove all the carnal [or, and will the ungodly of all their works of destroy and convict the ungodly with all ungodliness which they have ungodly flesh], for everything which the sinners wrought, and of all the hard things and the ungodly have done and which ungodly sinners have spoken committed against Him (chap. 2) against Him. {Jud 1:14-15}
It will be observed that there is nothing in the “Book of Enoch” to correspond with the saying about “the hard things which sinners have spoken against God.” This in itself is almost conclusive against the hypothesis, which on other grounds is not very probable, that some later writer copied the prophecy as given by St. Jude, and inserted it into the “Book of Enoch.” If so, why did he not copy it exactly? Why did he not only slightly vary the wording, but omit a rather important clause? The passage is very short, and a writer who was anxious to make St. Jude agree with the reputed prophecy would be likely to make the agreement exact. On the other hand, if St. Jude is quoting loosely from memory, or from a Greek or Aramaic original, of which the text varied somewhat from the Ethiopic translation which has come down to us, everything is explained. He would be tenacious of the clause about “hard things spoken against God,” as a warning to those who “set at naught dominion and rail at dignities.” It is of course possible that both the author of this book and St. Jude independently make use of a traditional saying attributed to Enoch. But seeing that the work was in existence when St. Jude wrote, was probably well known to his readers, and contains most of the passage which he quotes; and seeing that elsewhere in his Epistle he seems to refer to other parts of the book, far the more reasonable view is that he quotes directly from it. The case therefore is parallel to that of the reference to “The Assumption of Moses” in Jud 1:9. St. Jude probably believed the prophecy to be a genuine prophecy of Enoch, and the writing in which it occurs to be a genuine revelation respecting the visible and invisible world; but even if he knew its apocryphal character, its appositeness to the subject of which he is so full might easily lead him to quote it to persons who would he familiar with it. We have no right to prejudge the question of fitness, and say that inspiration would certainly preserve its instruments from wittingly or unwittingly making use of a fictitious apocalypse. Our business, as reverent and therefore honest students, is to ascertain whether this writer does derive some of his material from the document which, after the lapse of so many centuries, was given back to us about a hundred and twenty years ago. If on critical grounds we find ourselves compelled to believe that this document is the source from which St. Jude draws, then let us beware of setting our own preconceptions above the wisdom of God, who in this case, as in many more, has been pleased to employ an unexpected instrument, and has made a human fiction the means of proclaiming a Divine truth.
It remains to give some further account of the intensely interesting writing which St. Jude appears to have used. The Books of Daniel, Ezekiel, and Zechariah gave to the Jews a love of visions, revelations, and prophecies which at times was almost insatiable; and, when the gift of prophecy came to an end, the three centuries between Malachi and the Baptist, during which it seemed as if Jehovah had departed from His people, and “answered no more, neither by dreams nor by prophets,” appeared dreary and intolerable. What had been written by Moses and the Prophets did not satisfy. Fresh revelations were desired; and the reality being absent, fiction attempted to stop the gap. Such writings as the “Book of Enoch,” “Assumption of Moses,” “Testament of Moses,” “Eldad and Medad,” “Apocalypse of Elijah,” etc., etc., were the result. This desire for prophecies and revelations passed over from Judaism into the Christian Church, and was quickened rather than satisfied by the Revelation of St. John. During the first two centuries of the Christian era such literature continued to be produced by Jews and Christians alike; and specimens of it still survive in the “Apocalypse of Baruch” and the “Fourth Book of Ezra” on the Jewish side, and the “Shepherd of Hermas” on the Christian; the “Testaments of the Twelve Patriarchs” being apparently a Jewish original with Christian interpolations. But in most cases only the titles survive, and where the revelation or prophecy is attributed to an Old Testament character we are unable to decide whether the fiction was of Jewish or of Christian origin.
It is strange that such a writing as the “Book of Enoch” should have been allowed to disappear entirely from the West after the fourth century, and from the East after the eighth. The quotations in the “Chronographia” of Georgius Syncellus, some portions of which are not found in the recovered Ethiopic Version, are the last traces that we have of it until early in the seventeenth century, when it was rumored that it was extant in Abyssinia, and late in the eighteenth, when it was found there. The revelations which it professes to make respecting judgment, heaven, and hell might have been expected to make it a special favorite with Christians from the fourth to the tenth century, during which period one of the commonest topics of speculation was the end of the world. Moreover, there was the passage in Jude, with the notices in Barnabas, Irenaeus, Tertullian, Clement of Alexandria, Origen, Jerome, and others, to keep the book from being forgotten. But it was generally believed that the end of the world would be heralded by two great signs-the downfall of Rome. and the coming of Antichrist. About these the “Book of Enoch” contains no hint, and the absence of such material may have caused it to pass out of knowledge. Englishmen have the honor of giving it back to Europe. James Bruce brought the Ethiopic translation from Abyssinia in 1773, and Archbishop Laurence published an English translation of it in 1821, and an Ethiopic text in 1838. Since then the scholars who have edited it or commented on it have been almost exclusively Germans.
It is generally acknowledged that the book is a composite one. Probably the original writer incorporated older materials, and his work has probably been interpolated by later hands. Whether any of these supposed interpolations are Christian is still debated; and the question scarcely admits of a decided answer. On the one hand, there are expressions which would come much more naturally from a Christian than from a Jew; on the other, it is difficult to see why a Christian should insert anything at all, if he did not insert what might teach others Christian truth. Messianic passages abound; and in them the Messiah is called, again and again, “the Son of man” and “the Elect One”; twice He is called “the Anointed” (47:11; 51:4), twice “the Righteous One” (38:2; 52:6; where Laurence translates otherwise); once He is “the Son of the offspring of the mother of the living,” i.e., Son of the son of Eve (61:10); and once the Lord speaks of Him as “My Son” (104:2). This Messiah is the Judge of men and angels, by the appointment of Jehovah. “In those days will the earth give back that which has been entrusted to it, and Sheol will give back that which has been entrusted to it, which it has received, and destruction (Abaddon) will give back what it owesAnd in those days will the Elect One sit upon His throne, and all secrets of wisdom will come forth from the thoughts of His mouth; for the Lord of spirits hath given it to Him, and hath glorified Him” (1:10, 3). “Then the Lord of spirits made to sit upon the throne of His glory the Elect One, who will judge all the works of the holy” (60:10, 11; 68:39). But this Messiah is not much more than a highly exalted angel. He is not the Word; he is not God. That this Son of man has already lived upon the earth is not indicated. Of the name Jesus, the Crucifixion, the Resurrection, or the Ascension, there is not a trace. There is no hint of baptism, or of the eucharist, or of the doctrine of the Trinity. In a word, everything distinctly Christian is absent, even from that section (37-71.) which makes the nearest approaches to Christian language, and which is probably a later insertion. It is difficult to see what object a Christian could have in writing just this and no more. The fact that so many of the angels have Hebrew names favors the view that the original was in Hebrew or Aramaic, of which the Greek, from which the Ethiopic version is taken, was only a translation. If so, this also is in favor of Jewish, rather than of Christian origin.
Those who can should read the whole book in Laurences translation, or still better in Dillmanns. But the more accurately translated portions given in Westcott and in Stanton will give some idea of the whole. The latter have been used in this chapter. The book is manifestly the work of a man of the most earnest convictions, one who believes in God, and fears Him, and is appalled at the practical infidelity anti utter godlessness which he finds around him. On two things he is ever insisting:
(1) that Gods rule extends everywhere, over angels and men, no less than over winds and stars;
(2) that this rule is a moral one, for He abundantly rewards righteousness, and fearfully punishes sin. Nothing, therefore, could well be more m harmony with the spirit and purpose of St. Jude, and it ought not to perplex us that he makes use of such a book.
But in any case it may reassure us to remember that, in spite of its being quoted in Scripture, the Church has never been allowed to admit it as Scripture. The mind of Christendom has never wavered as to the real character of the “Book of Enoch.” It is one of the many eccentricities of Tertullian that he upholds its authority; but his special pleading has misled no one else (“De Cultu Fern.,” I 3.). Justin Martyr apparently knew it (“Apol.,” II 5.), but there is nothing to show that he accepted it as a genuine revelation. Origen (“Contra Cels.,” 5. 54.: comp. “In Numer. Homil.,” 28:2; “In Joannem,” tom. 6., cap. 25.: De la Rue, 2. 384; 4:142) distinctly marks it as uncanonical and of doubtful value; Augustine (“De Civ. Dei,” XV 23. 4) and Jerome (“De Vir. Illustr.,” 4.) reject it as apocryphal; and soon after their time it seems to have disappeared from Western Christendom. As already stated, it is uncertain whether St. Jude was mistaken as to the true nature of the book: it is quite certain that the Church has been preserved from being so.