2 John 1
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
2 John 1
The Elder's Greeting
1The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;
Jamieson-Fausset-Brown
INTRODUCTION
Authenticity.--That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from Irenæus [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." Dionysius of Alexandria (in Eusebius [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. Alexander of Alexandria cites 2Jo 10, 11, as John's [Socrates, Ecclesiastical History, 1.6]. Cyprian [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The Muratori fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and Cosmas Indicopleustes in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But Ephrem the Syrian quotes the Second Epistle of John. Eusebius [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1; 3Jo 1). Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." Jerome [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, Papias, in Eusebius [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus Cyril of Jerusalem, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So Gregory Nazianzen, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which Origen notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.
To whom addressed.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Ac 19:20), or Gaius of Corinth (Ro 16:23; 1Co 1:14), or Gaius of Derbe (Ac 20:4), it is hard to decide. Mill believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1.
The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1). And it closes, "The children of thy elect sister greet thee" (2Jo 13). Now, 1Pe 1:1, 2, addresses the elect in Asia, &c., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clement of Alexandria) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. Neander, Alford, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.
Date and place of writing.--Eusebius [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 9, 10).
2Jo 1-13. Address: Greeting: Thanksgiving for the Elect Lady's Faithfulness in the Truth: Enjoins Love: Warns against Deceivers, Lest We Lose Our Reward: Conclusion.
1. The elder--In a familiar letter John gives himself a less authoritative designation than "apostle"; so 1Pe 5:1.
lady--Bengel takes the Greek as a proper name Kyria, answering to the Hebrew "Martha." Being a person of influence, "deceivers" (2Jo 7) were insinuating themselves into her family to seduce her and her children from the faith [Tirinus], whence John felt it necessary to write a warning to her. (But see my Introduction and 1Pe 5:13). A particular Church, probably that at Babylon, was intended. "Church" is derived from Greek "Kuriake," akin to Kuria, or Kyria here; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly.
love in the truth--Christian love rests on the Christian truth (2Jo 3, end). Not merely "I love in truth," but "I love in THE truth."
all--All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. "The communion of love is as wide as the communion of faith" [Alford].
INTRODUCTION
Authenticity.--That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from Irenæus [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." Dionysius of Alexandria (in Eusebius [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. Alexander of Alexandria cites 2Jo 10, 11, as John's [Socrates, Ecclesiastical History, 1.6]. Cyprian [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The Muratori fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and Cosmas Indicopleustes in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But Ephrem the Syrian quotes the Second Epistle of John. Eusebius [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1; 3Jo 1). Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." Jerome [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, Papias, in Eusebius [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus Cyril of Jerusalem, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So Gregory Nazianzen, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which Origen notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.
To whom addressed.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Ac 19:20), or Gaius of Corinth (Ro 16:23; 1Co 1:14), or Gaius of Derbe (Ac 20:4), it is hard to decide. Mill believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1.
The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1). And it closes, "The children of thy elect sister greet thee" (2Jo 13). Now, 1Pe 1:1, 2, addresses the elect in Asia, &c., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clement of Alexandria) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. Neander, Alford, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.
Date and place of writing.--Eusebius [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 9, 10).
2Jo 1-13. Address: Greeting: Thanksgiving for the Elect Lady's Faithfulness in the Truth: Enjoins Love: Warns against Deceivers, Lest We Lose Our Reward: Conclusion.
1. The elder--In a familiar letter John gives himself a less authoritative designation than "apostle"; so 1Pe 5:1.
lady--Bengel takes the Greek as a proper name Kyria, answering to the Hebrew "Martha." Being a person of influence, "deceivers" (2Jo 7) were insinuating themselves into her family to seduce her and her children from the faith [Tirinus], whence John felt it necessary to write a warning to her. (But see my Introduction and 1Pe 5:13). A particular Church, probably that at Babylon, was intended. "Church" is derived from Greek "Kuriake," akin to Kuria, or Kyria here; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly.
love in the truth--Christian love rests on the Christian truth (2Jo 3, end). Not merely "I love in truth," but "I love in THE truth."
all--All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. "The communion of love is as wide as the communion of faith" [Alford].
The Pulpit Commentary
1. Introduction. Address and occasion.
The elder. Not an unlikely appellation to have been given to the last surviving apostle. Other apostles had been called elders; their successors also were called elders; but St. John was "the elder." That there was a second John at Ephesus, who was known as "the elder," to distinguish him from the apostle and evangelist, is a theory of Eusebius, based upon a doubtful interpretation of an awkwardly worded passage in Papias. But it is by no means certain that any such person ever existed. Irenaeus, who had read Papias, and been intimate with Polycarp, the disciple of St. John, seems to know nothing of any such person. Even if he existed, there is little reason for attributing this Epistle to him; it is too like the First Epistle to be by a different author. Unto the elect lady. This rendering of ἐκλεκτῇ κυρίᾳ should be retained: ἐκλεκτή cannot be a proper name, on account of verse 13; κυρία need not be one. We commit ourselves to nothing that is disputable if we render κυρία "lady;" whereas if we render it "Kyria" it is open to any one to object that perhaps the lady's name was not Kyria, and that perhaps she is not an individual at all, but a Church. She is elect, as being chosen out of the dominion of the evil one (1Jn_5:19) into the Christian family. She is thus reminded at the outset of the relationship between them; she is a member of that elect company of believers of which he is the elder. It is futile to ask who this lady is. There have been various conjectures, some of them absurd; but we know no more than the letter itself tells us. Evidently the lady and her children were not among the great ones of the earth; they have made no name in the world. And herein lies one of the chief lessons of the Epistle. Those mentioned in it were ordinary people, such as any Church in any generation might produce. But because they were faithful, and endeavoured to live up to their calling, the apostle loved them, and all true Christians loved them, and he dared to assure them that "grace, mercy, and peace from God the Father and from Jesus Christ the Son of the Father" should be their portion. Any Christian minister may give the same assurance to faithful Christians, however humble and inconspicuous, still. They may win no place in the history of the world that is passing away; but they have a place in the heart of him who abideth for ever. Note the characteristic repetition of the characteristic word "truth," which occurs five times in the first four verses. All words respecting truth and bearing witness to it are characteristic of St. John. In two of the five cases "truth" has the article; "all they that know the truth; for the truth's sake which abideth in us." It is not impossible that "the truth" here means him who is the Way, the Truth and the Life. Christ is the Revelation of Divine truth to man. All who know him love all faithful Christians for his sake. To the apostle truth was not a mere notion, "or a set of notions, however large and accurate; it was no theory about God, but God himself, and God manifest in the flesh in order that we might know him and partake his life."
1. Introduction. Address and occasion.
The elder. Not an unlikely appellation to have been given to the last surviving apostle. Other apostles had been called elders; their successors also were called elders; but St. John was "the elder." That there was a second John at Ephesus, who was known as "the elder," to distinguish him from the apostle and evangelist, is a theory of Eusebius, based upon a doubtful interpretation of an awkwardly worded passage in Papias. But it is by no means certain that any such person ever existed. Irenaeus, who had read Papias, and been intimate with Polycarp, the disciple of St. John, seems to know nothing of any such person. Even if he existed, there is little reason for attributing this Epistle to him; it is too like the First Epistle to be by a different author. Unto the elect lady. This rendering of ἐκλεκτῇ κυρίᾳ should be retained: ἐκλεκτή cannot be a proper name, on account of verse 13; κυρία need not be one. We commit ourselves to nothing that is disputable if we render κυρία "lady;" whereas if we render it "Kyria" it is open to any one to object that perhaps the lady's name was not Kyria, and that perhaps she is not an individual at all, but a Church. She is elect, as being chosen out of the dominion of the evil one (1Jn_5:19) into the Christian family. She is thus reminded at the outset of the relationship between them; she is a member of that elect company of believers of which he is the elder. It is futile to ask who this lady is. There have been various conjectures, some of them absurd; but we know no more than the letter itself tells us. Evidently the lady and her children were not among the great ones of the earth; they have made no name in the world. And herein lies one of the chief lessons of the Epistle. Those mentioned in it were ordinary people, such as any Church in any generation might produce. But because they were faithful, and endeavoured to live up to their calling, the apostle loved them, and all true Christians loved them, and he dared to assure them that "grace, mercy, and peace from God the Father and from Jesus Christ the Son of the Father" should be their portion. Any Christian minister may give the same assurance to faithful Christians, however humble and inconspicuous, still. They may win no place in the history of the world that is passing away; but they have a place in the heart of him who abideth for ever. Note the characteristic repetition of the characteristic word "truth," which occurs five times in the first four verses. All words respecting truth and bearing witness to it are characteristic of St. John. In two of the five cases "truth" has the article; "all they that know the truth; for the truth's sake which abideth in us." It is not impossible that "the truth" here means him who is the Way, the Truth and the Life. Christ is the Revelation of Divine truth to man. All who know him love all faithful Christians for his sake. To the apostle truth was not a mere notion, "or a set of notions, however large and accurate; it was no theory about God, but God himself, and God manifest in the flesh in order that we might know him and partake his life."
2For the truth’s sake, which dwelleth in us, and shall be with us for ever.
Jamieson-Fausset-Brown
2. For the truth's sake--joined with "I love," 2Jo 1. "They who love in the truth, also love on account of the truth."
dwelleth in us, and shall be with us for ever--in consonance with Christ's promise.
2. For the truth's sake--joined with "I love," 2Jo 1. "They who love in the truth, also love on account of the truth."
dwelleth in us, and shall be with us for ever--in consonance with Christ's promise.
3Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
Jamieson-Fausset-Brown
3. Grace be with you--One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation.
grace ... mercy ... peace--"Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace.
the Lord--The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God."
in truth and love--The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in 2Jo 4; love, in 2Jo 5. Paul uses FAITH and love; for faith and truth are close akin.
3. Grace be with you--One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation.
grace ... mercy ... peace--"Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace.
the Lord--The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God."
in truth and love--The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in 2Jo 4; love, in 2Jo 5. Paul uses FAITH and love; for faith and truth are close akin.
The Pulpit Commentary
In truth and love. Love, as we have seen in the First Epistle, is another of the words which is characteristic of St. John, "the apostle of love ;" it also occurs repeatedly in this short letter. Truth and love are noble and natural companions. They must not be severed on earth any more than in heaven. In the Godhead the two are essentially united: "God is Light" and "God is Love." In human society they ought to be united: truth without love becomes cold, stern, and even cruel; love without truth becomes unstable and capricious.
In truth and love. Love, as we have seen in the First Epistle, is another of the words which is characteristic of St. John, "the apostle of love ;" it also occurs repeatedly in this short letter. Truth and love are noble and natural companions. They must not be severed on earth any more than in heaven. In the Godhead the two are essentially united: "God is Light" and "God is Love." In human society they ought to be united: truth without love becomes cold, stern, and even cruel; love without truth becomes unstable and capricious.
Walking in Truth and Love
4I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
Jamieson-Fausset-Brown
4. I found--probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jo 12; 3Jo 10, 14.
of thy children--some.
in truth--that is, in the Gospel truth.
as--even as. "The Father's commandment" is the standard of "the truth."
4. I found--probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jo 12; 3Jo 10, 14.
of thy children--some.
in truth--that is, in the Gospel truth.
as--even as. "The Father's commandment" is the standard of "the truth."
The Pulpit Commentary
I rejoice greatly that I have found (certain) of thy children walking in truth. The Revised Version is certainly right in rendering εὕρηκα "I have found" rather than "I found;" and it is probably right in rendering ἐχάρην "I rejoice" rather than "I rejoiced." It looks like the idiomatic "epistolary aorist," of which we have had probable instances in 1Jn_2:21 and 1Jn_2:26. In this idiom the point of view of the recipient of the letter is taken instead of that of the writer. In Latin the imperfect is used in a similar way—scribebam, dabamus; and sometimes the perfect, scripsi, misi, and the like. We are probably to understand this verse as a gentle intimation on the part of the elder that he has reason to know that certain others of her children are not walking in truth. Through the elect lady's too indiscriminate hospitality, some of her children have been seduced by the deceivers who have come to her bringing other doctrine than that of Christ.
I rejoice greatly that I have found (certain) of thy children walking in truth. The Revised Version is certainly right in rendering εὕρηκα "I have found" rather than "I found;" and it is probably right in rendering ἐχάρην "I rejoice" rather than "I rejoiced." It looks like the idiomatic "epistolary aorist," of which we have had probable instances in 1Jn_2:21 and 1Jn_2:26. In this idiom the point of view of the recipient of the letter is taken instead of that of the writer. In Latin the imperfect is used in a similar way—scribebam, dabamus; and sometimes the perfect, scripsi, misi, and the like. We are probably to understand this verse as a gentle intimation on the part of the elder that he has reason to know that certain others of her children are not walking in truth. Through the elect lady's too indiscriminate hospitality, some of her children have been seduced by the deceivers who have come to her bringing other doctrine than that of Christ.
5And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.
Jamieson-Fausset-Brown
5. I beseech--rather (compare Note, see on 1Jo 5:16), "I request thee," implying some degree of authority.
not ... new commandment--It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on 1Jo 2:7, 8).
that we--implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.
5. I beseech--rather (compare Note, see on 1Jo 5:16), "I request thee," implying some degree of authority.
not ... new commandment--It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on 1Jo 2:7, 8).
that we--implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.
The Pulpit Commentary
2. MAIN DIVISION. Exhortation. Having thus stated what has led to his writing, the apostle passes on to the central portion of the letter (2Jn_1:5-11), which consists of three exhortations: to love and obedience (2Jn_1:5, 2Jn_1:6); against false doctrine (2Jn_1:7-9); against false charity (2Jn_1:10, 2Jn_1:11). The transition to this practical part of the Epistle is indicated by the opening particles, "And now."
I beseech thee, lady. The verb has, perhaps, a tinge of peremptoriness about it ἐρωτῶ: "This is a request which I have a right to make." Respecting the "new commandment" and "from the beginning," see notes on 1Jn_2:7. We may reasonably suppose that St. John is here reminding her of the contents of his First Epistle. The parallels between this Epistle and the First are so numerous and so close, that we can scarcely doubt that some of them are consciously made. There are at least eight such in these thirteen verses, as may be seen from the margin of a good reference Bible.
2. MAIN DIVISION. Exhortation. Having thus stated what has led to his writing, the apostle passes on to the central portion of the letter (2Jn_1:5-11), which consists of three exhortations: to love and obedience (2Jn_1:5, 2Jn_1:6); against false doctrine (2Jn_1:7-9); against false charity (2Jn_1:10, 2Jn_1:11). The transition to this practical part of the Epistle is indicated by the opening particles, "And now."
I beseech thee, lady. The verb has, perhaps, a tinge of peremptoriness about it ἐρωτῶ: "This is a request which I have a right to make." Respecting the "new commandment" and "from the beginning," see notes on 1Jn_2:7. We may reasonably suppose that St. John is here reminding her of the contents of his First Epistle. The parallels between this Epistle and the First are so numerous and so close, that we can scarcely doubt that some of them are consciously made. There are at least eight such in these thirteen verses, as may be seen from the margin of a good reference Bible.
6And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.
Jamieson-Fausset-Brown
6. "Love is the fulfilling of the law" (Ro 13:10), and the fulfilling of the law is the sure test of love.
This is the commandment--Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.
6. "Love is the fulfilling of the law" (Ro 13:10), and the fulfilling of the law is the sure test of love.
This is the commandment--Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.
The Pulpit Commentary
And this is love; i.e., the love which the commandment enjoins consists in this—active and unremitting obedience. Just as in the sphere of thought truth must be combined with love (see on 2Jn_1:3), so in the sphere of emotion love must be combined with obedience. Warm feelings, whether towards God or towards man, are worse than valueless if they are not united, on the one hand with obedience, on the other with truth. This was the elect lady's danger; in the exuberance of her chanty she was forgetting her obligations to the truth and the commandment.
And this is love; i.e., the love which the commandment enjoins consists in this—active and unremitting obedience. Just as in the sphere of thought truth must be combined with love (see on 2Jn_1:3), so in the sphere of emotion love must be combined with obedience. Warm feelings, whether towards God or towards man, are worse than valueless if they are not united, on the one hand with obedience, on the other with truth. This was the elect lady's danger; in the exuberance of her chanty she was forgetting her obligations to the truth and the commandment.
Beware of Deceivers and Antichrists
7For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
Jamieson-Fausset-Brown
7. As love and truth go hand in hand (2Jo 3, 4), he feels it needful to give warning against teachers of untruth.
For--giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jo 6).
many--(1Jo 2:18; 4:1).
are entered--The oldest manuscripts read, "have gone forth," namely, from us.
confess not ... Jesus ... in the flesh--the token of Antichrist.
is come--Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [Neander]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mt 11:3; He 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [Bengel].
This is a, &c.--Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.
7. As love and truth go hand in hand (2Jo 3, 4), he feels it needful to give warning against teachers of untruth.
For--giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jo 6).
many--(1Jo 2:18; 4:1).
are entered--The oldest manuscripts read, "have gone forth," namely, from us.
confess not ... Jesus ... in the flesh--the token of Antichrist.
is come--Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [Neander]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mt 11:3; He 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [Bengel].
This is a, &c.--Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.
The Pulpit Commentary
For. These are no mere generalities, and it is not without reason that these facts are insisted upon. The dangers which they suggest are not imaginary. Mischief has already been done by neglecting them. "Deceiver" πλάνος here means "seducer," one who causes others to go astray. The cognate verb πλανᾷν is frequent in St. John, especially in the Revelation (Rev_2:20; Rev_12:9; Rev_13:14; Rev_19:20; Rev_20:3, Rev_20:8, Rev_20:10), and commonly indicates seduction into grave error. The true reading ἐχῆλθον gives "are gone forth," not "are entered" εἰσῆλθον. We cannot be sure that "are gone forth" refers to their leaving the true Church; although 1Jn_2:18 inclines us to think so: it may mean no more than that they have gone abroad spreading their erroneous tenets. Just as "love not" in 1Jn_3:10, 1Jn_3:14, 1Jn_3:15 and 1Jn_4:20 is equivalent to "hate," so "confess not" here is equivalent to "deny." These seducers deny "Jesus Christ as coming in the flesh," or they deny "Jesus as Christ coming in the flesh." The present participle ἐρχόμενον seems to indicate exactly the position of some of the Gnostic teachers. The Jew denied that the Incarnation had taken place—the Messiah had not yet come. The Gnostic denied that the Incarnation could take place: no such Person as the Christ coming in the flesh was possible; that the Infinite should become finite, that the Divine Word should become flesh, was inconceivable. The teacher who brings such doctrine as this "is the deceiver and the antichrist" about whom the elder's children had been so frequently warned. In the strong language which St. John here and elsewhere (1Jn_2:22, 1Jn_2:26; 1Jn_4:1) uses respecting those who deny or pervert the truth, we hear the voice of the "son of thunder," ever jealous about whatever touched the honour of his Lord. Such hatred of error was the outcome of a firm grasp, and profound love, of the truth. It is easy to imitate and to exceed such strength of language; but let us beware of doing so without having first attained to an equal comprehension of the truth, and an equal affection for it. The strong words of the apostle are the expression of a glowing conviction. Our strong words are too often the expression of a heated temper; and a man who loses his temper in argument cares more about himself than about the truth. Let us remember the noble words of St. Augustine to the heretics of his own day: "Let those rage against you who know not with what toil truth is found, and how difficult it is to avoid errors; who know not with how much difficulty the eye of the inner man is made whole; who know not with what sighs and groans it is made possible, in however small a degree, to comprehend God."
For. These are no mere generalities, and it is not without reason that these facts are insisted upon. The dangers which they suggest are not imaginary. Mischief has already been done by neglecting them. "Deceiver" πλάνος here means "seducer," one who causes others to go astray. The cognate verb πλανᾷν is frequent in St. John, especially in the Revelation (Rev_2:20; Rev_12:9; Rev_13:14; Rev_19:20; Rev_20:3, Rev_20:8, Rev_20:10), and commonly indicates seduction into grave error. The true reading ἐχῆλθον gives "are gone forth," not "are entered" εἰσῆλθον. We cannot be sure that "are gone forth" refers to their leaving the true Church; although 1Jn_2:18 inclines us to think so: it may mean no more than that they have gone abroad spreading their erroneous tenets. Just as "love not" in 1Jn_3:10, 1Jn_3:14, 1Jn_3:15 and 1Jn_4:20 is equivalent to "hate," so "confess not" here is equivalent to "deny." These seducers deny "Jesus Christ as coming in the flesh," or they deny "Jesus as Christ coming in the flesh." The present participle ἐρχόμενον seems to indicate exactly the position of some of the Gnostic teachers. The Jew denied that the Incarnation had taken place—the Messiah had not yet come. The Gnostic denied that the Incarnation could take place: no such Person as the Christ coming in the flesh was possible; that the Infinite should become finite, that the Divine Word should become flesh, was inconceivable. The teacher who brings such doctrine as this "is the deceiver and the antichrist" about whom the elder's children had been so frequently warned. In the strong language which St. John here and elsewhere (1Jn_2:22, 1Jn_2:26; 1Jn_4:1) uses respecting those who deny or pervert the truth, we hear the voice of the "son of thunder," ever jealous about whatever touched the honour of his Lord. Such hatred of error was the outcome of a firm grasp, and profound love, of the truth. It is easy to imitate and to exceed such strength of language; but let us beware of doing so without having first attained to an equal comprehension of the truth, and an equal affection for it. The strong words of the apostle are the expression of a glowing conviction. Our strong words are too often the expression of a heated temper; and a man who loses his temper in argument cares more about himself than about the truth. Let us remember the noble words of St. Augustine to the heretics of his own day: "Let those rage against you who know not with what toil truth is found, and how difficult it is to avoid errors; who know not with how much difficulty the eye of the inner man is made whole; who know not with what sighs and groans it is made possible, in however small a degree, to comprehend God."
8Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
Jamieson-Fausset-Brown
8. Look to yourselves--amidst the widespread prevalence of deception so many being led astray. So Christ's warning, Mt 24:4, 5, 24.
we lose not ... we receive--The oldest manuscripts and versions read, "That YE lose not, but that YE receive."
which we have wrought--So one oldest manuscript reads. Other very old manuscripts, versions, and Fathers, read, "which YE have wrought." The we being seemingly the more difficult reading is less likely to have been a transcriber's alteration. Look that ye lose not the believing state of "truth and love," which WE (as God's workmen, 2Co 6:1; 2Ti 2:15) were the instruments of working in you.
a full reward--of grace not of debt. Fully consummated glory. If "which YE have wrought" be read with very old authorities, the reward meant is that of their "work (of faith) and labor of love." There are degrees of heavenly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory hanging on Jesus shall be fully happy. But the larger the vessel, the greater will be its capacity for receiving heavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received five cities; each according to his capacity of rule, and in proportion to his faithfulness. Compare 1Co 15:41. "There is no half reward of the saints. It is either lost altogether, or received in full; in full communion with God" [Bengel]. Still no service of minister or people shall fail to receive its reward.
8. Look to yourselves--amidst the widespread prevalence of deception so many being led astray. So Christ's warning, Mt 24:4, 5, 24.
we lose not ... we receive--The oldest manuscripts and versions read, "That YE lose not, but that YE receive."
which we have wrought--So one oldest manuscript reads. Other very old manuscripts, versions, and Fathers, read, "which YE have wrought." The we being seemingly the more difficult reading is less likely to have been a transcriber's alteration. Look that ye lose not the believing state of "truth and love," which WE (as God's workmen, 2Co 6:1; 2Ti 2:15) were the instruments of working in you.
a full reward--of grace not of debt. Fully consummated glory. If "which YE have wrought" be read with very old authorities, the reward meant is that of their "work (of faith) and labor of love." There are degrees of heavenly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory hanging on Jesus shall be fully happy. But the larger the vessel, the greater will be its capacity for receiving heavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received five cities; each according to his capacity of rule, and in proportion to his faithfulness. Compare 1Co 15:41. "There is no half reward of the saints. It is either lost altogether, or received in full; in full communion with God" [Bengel]. Still no service of minister or people shall fail to receive its reward.
The Pulpit Commentary
The authorities vary much as to the persons of the three verbs, "lose," "have wrought," "receive," some reading "we," and some "ye," in each case. The best reading seems to be, "That ye lose not the things which we have wrought, but that ye receive a full reward, i.e., beware of allowing our work in you to be undone to your grievous loss. Through not seeing the meaning of the passage, some scribes changed" ye" into "we," and others changed" we" into "ye," thus making all three verbs in the same person. There is a similar case in Joh_9:4, where the true reading seems to be, "We must work the works of him that sent me;" but in order to produce uniformity some scribes altered "we" into "I," while others turned "me" into "us." The next verse explains the nature of the "full reward" which the lady and some of her children are in danger of losing,—it is nothing less than God himself.
The authorities vary much as to the persons of the three verbs, "lose," "have wrought," "receive," some reading "we," and some "ye," in each case. The best reading seems to be, "That ye lose not the things which we have wrought, but that ye receive a full reward, i.e., beware of allowing our work in you to be undone to your grievous loss. Through not seeing the meaning of the passage, some scribes changed" ye" into "we," and others changed" we" into "ye," thus making all three verbs in the same person. There is a similar case in Joh_9:4, where the true reading seems to be, "We must work the works of him that sent me;" but in order to produce uniformity some scribes altered "we" into "I," while others turned "me" into "us." The next verse explains the nature of the "full reward" which the lady and some of her children are in danger of losing,—it is nothing less than God himself.
9Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
Jamieson-Fausset-Brown
9. The loss (2Jo 8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ.
transgresseth--The oldest manuscripts and versions read, "Every one who takes the lead"; literally, "goes," or "leads on before"; compare Joh 10:4, "He goeth before them" (not the same Greek). Compare 3Jo 9, "Loveth to have the pre-eminence."
hath not God--(1Jo 2:23; 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense.
He--emphatical: He and He alone. 10. If there come any--as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines.
receive him 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 true doctrine [Grotius]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.
9. The loss (2Jo 8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ.
transgresseth--The oldest manuscripts and versions read, "Every one who takes the lead"; literally, "goes," or "leads on before"; compare Joh 10:4, "He goeth before them" (not the same Greek). Compare 3Jo 9, "Loveth to have the pre-eminence."
hath not God--(1Jo 2:23; 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense.
He--emphatical: He and He alone. 10. If there come any--as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines.
receive him 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 true doctrine [Grotius]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.
The Pulpit Commentary
For whosoever transgresseth πᾶς ὁ παραβαίνων we must substitute whosoever advanceth πᾶς ὁ προάγων: both external and internal evidence are strongly in favour of this correction. "Whosoever advanceth" probably means whosoever goes beyond revealed truth and professes to teach something more profound. Gnostic teachers professed to have advanced a long way beyond the simple facts and simple moral teaching of the gospel; they "knew the depths;" they had "things ineffable, secret, higher than the heavens," to disclose; and these secret things were often not merely incompatible with Scripture, but a complete reversal of it. But it is possible that πᾶς ὁ προάγων may mean no more than "every one who takes the lead," i.e., chooses a line for himself, which in matters of doctrine means creating a heresy.
For whosoever transgresseth πᾶς ὁ παραβαίνων we must substitute whosoever advanceth πᾶς ὁ προάγων: both external and internal evidence are strongly in favour of this correction. "Whosoever advanceth" probably means whosoever goes beyond revealed truth and professes to teach something more profound. Gnostic teachers professed to have advanced a long way beyond the simple facts and simple moral teaching of the gospel; they "knew the depths;" they had "things ineffable, secret, higher than the heavens," to disclose; and these secret things were often not merely incompatible with Scripture, but a complete reversal of it. But it is possible that πᾶς ὁ προάγων may mean no more than "every one who takes the lead," i.e., chooses a line for himself, which in matters of doctrine means creating a heresy.
10If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
The Pulpit Commentary
If any one cometh unto you. As in 1Jn_5:9, the Greek construction (indicative with ει), not conjunctive with ἐάν shows that the case is stated as a fact, and not as a mere supposition. "If people of this kind come—and it is well known that they do—do not receive them or give them a welcome." It is of the utmost importance to remember that St. John is here giving a rule for a special case, not laying down a general principle. His words give no sanction to the view that no hospitality is to be shown to heretics, still less to the monstrous mediaeval doctrine that no faith need be kept with them. The apostle is giving directions to a particular Christian household during a particular crisis in the history of the Christian faith. It by no means follows that he would have given the same directions to every household during that crisis, or to any household under totally different circumstances. We may well believe that he would not have followed them himself, but would have endeavoured "to convince the gainsayers." His charity towards them would not have been misunderstood, and his faith would not have been in danger of being subverted. It was otherwise with her and her children, as experience had proved. And before we take this verse as a rule for our own guidance, we must consider the difference, which may well constitute an essential difference, between a time in which those who confessed Jesus Christ coming in the flesh were a despised and persecuted handful, and one in which some courage is required to avow that one denies him.
If any one cometh unto you. As in 1Jn_5:9, the Greek construction (indicative with ει), not conjunctive with ἐάν shows that the case is stated as a fact, and not as a mere supposition. "If people of this kind come—and it is well known that they do—do not receive them or give them a welcome." It is of the utmost importance to remember that St. John is here giving a rule for a special case, not laying down a general principle. His words give no sanction to the view that no hospitality is to be shown to heretics, still less to the monstrous mediaeval doctrine that no faith need be kept with them. The apostle is giving directions to a particular Christian household during a particular crisis in the history of the Christian faith. It by no means follows that he would have given the same directions to every household during that crisis, or to any household under totally different circumstances. We may well believe that he would not have followed them himself, but would have endeavoured "to convince the gainsayers." His charity towards them would not have been misunderstood, and his faith would not have been in danger of being subverted. It was otherwise with her and her children, as experience had proved. And before we take this verse as a rule for our own guidance, we must consider the difference, which may well constitute an essential difference, between a time in which those who confessed Jesus Christ coming in the flesh were a despised and persecuted handful, and one in which some courage is required to avow that one denies him.
11For he that biddeth him God speed is partaker of his evil deeds.
Jamieson-Fausset-Brown
11. By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. Polycarp, the disciple of John, told contemporaries of Irenæus, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.
11. By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. Polycarp, the disciple of John, told contemporaries of Irenæus, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.
The Pulpit Commentary
To give countenance and sanction to false doctrine is to share in the responsibility for all the harm which such false doctrine does. With which solemn warning the main portion of the Epistle ends.
2Jn_1:12, 2Jn_1:13
3. THE CONCLUSION OF THE EPISTLE. It is in their openings and conclusions, and especially in the latter, that the Second and Third Epistles have so strong a resemblance that we are almost compelled to assign them not merely to the same author, but to the same period in the author's life. St. John had a tenacious memory, as his writings prove; but we may doubt whether so trivial a matter as the mode of beginning and ending a short letter would have remained for years together in his mind. We may reasonably conclude from their similarity that these two Epistles are separated from one another by only a short interval of time.
To give countenance and sanction to false doctrine is to share in the responsibility for all the harm which such false doctrine does. With which solemn warning the main portion of the Epistle ends.
2Jn_1:12, 2Jn_1:13
3. THE CONCLUSION OF THE EPISTLE. It is in their openings and conclusions, and especially in the latter, that the Second and Third Epistles have so strong a resemblance that we are almost compelled to assign them not merely to the same author, but to the same period in the author's life. St. John had a tenacious memory, as his writings prove; but we may doubt whether so trivial a matter as the mode of beginning and ending a short letter would have remained for years together in his mind. We may reasonably conclude from their similarity that these two Epistles are separated from one another by only a short interval of time.
Closing Greetings
12Having 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.
Jamieson-Fausset-Brown
12. I would 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 used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates.
face to face--literally, "mouth to mouth."
full--Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose.
12. I would 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 used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates.
face to face--literally, "mouth to mouth."
full--Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose.
The Pulpit Commentary
Having many things to write. This remark is almost conclusive against the supposition that the Second Epistle was sent as a companion-letter to the First. The hypothesis has little or nothing to support it. I would not (do so) by means of paper and ink. It is astonishing that any one should suppose that intercourse on paper is here opposed to spiritual intercourse: obviously it is opposed to conversation. The elder just writes what is of urgent importance to prevent fatal mistakes during the present time, and leaves everything else until he can talk matters over with her. Ξάρις is mentioned nowhere else in the New Testament, but is found in the Septuagint (Jer_36:23); it probably means "papyrus." Μέλαν occurs in the parallel passage 3Jn_1:13, and in 2Co_3:3; it was commonly made of lampblack or other soot, and hence the name. But I hope to come unto you; literally, I hope to come to be γένεσθαι at your house. Πρὸς ὑμᾶς is here very much the same as the French chez vous. So also πρὸς ἡμᾶς, Mat_13:56. "Face to face" στόμα πρὸς στόμα is exactly the French bouche a bouche. The phrase occurs only here and 3Jn_1:14 in the New Testament. In 1Co_13:12 we have πρόσωπον πρὸς πρόσωπον; but there the emphatic thing is that the two should see one another. Here the special point is that they should converse with one another; and this is more clearly expressed by "month to mouth" than by "face to face." For the phrase, "that your joy may be fulfilled," see note on 1Jn_1:4, to which passage the apostle may here be consciously referring. That was ever one main purpose of his teaching—the perfecting of Christian joy.
Having many things to write. This remark is almost conclusive against the supposition that the Second Epistle was sent as a companion-letter to the First. The hypothesis has little or nothing to support it. I would not (do so) by means of paper and ink. It is astonishing that any one should suppose that intercourse on paper is here opposed to spiritual intercourse: obviously it is opposed to conversation. The elder just writes what is of urgent importance to prevent fatal mistakes during the present time, and leaves everything else until he can talk matters over with her. Ξάρις is mentioned nowhere else in the New Testament, but is found in the Septuagint (Jer_36:23); it probably means "papyrus." Μέλαν occurs in the parallel passage 3Jn_1:13, and in 2Co_3:3; it was commonly made of lampblack or other soot, and hence the name. But I hope to come unto you; literally, I hope to come to be γένεσθαι at your house. Πρὸς ὑμᾶς is here very much the same as the French chez vous. So also πρὸς ἡμᾶς, Mat_13:56. "Face to face" στόμα πρὸς στόμα is exactly the French bouche a bouche. The phrase occurs only here and 3Jn_1:14 in the New Testament. In 1Co_13:12 we have πρόσωπον πρὸς πρόσωπον; but there the emphatic thing is that the two should see one another. Here the special point is that they should converse with one another; and this is more clearly expressed by "month to mouth" than by "face to face." For the phrase, "that your joy may be fulfilled," see note on 1Jn_1:4, to which passage the apostle may here be consciously referring. That was ever one main purpose of his teaching—the perfecting of Christian joy.
13The children of thy elect sister greet thee. Amen.
Jamieson-Fausset-Brown
13. Alford confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.
13. Alford confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.
The Pulpit Commentary
The children of thine elect sister salute thee. Why the change from "you" πρὸς ὑμᾶς in 2Jn_1:12 to" thee" σε here, if the letter is addressed to a community? The change is very intelligible if "you" means "thee and thy family," and "thee" means "thee in particular." The elect sister herself sends no greeting, because she does not live, as these children of hers do, near the apostle; perhaps she is dead. This message to the elect lady from her sister's children is, perhaps, intended as a delicate intimation that they know why the elder is writing, and join in his affectionate warning. "The last sentences of this letter to the elect lady remind us that it is what it professes to be—a letter to a friend; that the friendship was the more natural and human because it was grounded on the truth; and that other ladies also elect were, like this one, not nuns, but mothers" (Maurice). The concluding" Amen" at the end of this Epistle, as at the end of most of the Epistles, is spurious. Galatians, and perhaps 2 Peter, seem to be the only instances in which the "Amen" is genuine.
The children of thine elect sister salute thee. Why the change from "you" πρὸς ὑμᾶς in 2Jn_1:12 to" thee" σε here, if the letter is addressed to a community? The change is very intelligible if "you" means "thee and thy family," and "thee" means "thee in particular." The elect sister herself sends no greeting, because she does not live, as these children of hers do, near the apostle; perhaps she is dead. This message to the elect lady from her sister's children is, perhaps, intended as a delicate intimation that they know why the elder is writing, and join in his affectionate warning. "The last sentences of this letter to the elect lady remind us that it is what it professes to be—a letter to a friend; that the friendship was the more natural and human because it was grounded on the truth; and that other ladies also elect were, like this one, not nuns, but mothers" (Maurice). The concluding" Amen" at the end of this Epistle, as at the end of most of the Epistles, is spurious. Galatians, and perhaps 2 Peter, seem to be the only instances in which the "Amen" is genuine.
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2 John
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105