Bible Commentaries
2 John 1

Verses 1-4

2Jn 1:1-4

ADDRESS AND SALUTATION

(2 John 1:1-4)

1 The elder--The apostle John. For the grounds which prompt to the view that the author of this Epistle was the apostle John, see the Introduction. Numerous reasons may be assigned why the writer styled himself "the elder" (ho presbuteros). He was, in point of years, an exceedingly old man when he wrote this missive, and the relationship which he sustained to his read-ers was that of a father counseling his children. Inasmuch as the article appears before "elder," emphasis is given to the writer as a person, rather than to an official position. He is here called an elder because he was an old man.

Unto the elect lady and her children, whom I love in truth; and not I only, but also all they that know the truth.--Second John is thus addressed to "the elect lady and her children," identified as individuals whom John loved "in truth," as well as all others who knew the truth. Much diversity of opinion exists regarding the person or persons thus addressed. The words, "elect lady," are translated from the Greek phrase, eklekte (elect) kuria (lady), and this circumstance has led some to the conclusion that one or the other of these terms should be regarded as a proper name, some assuming that the phrase should be translated "the lady Eclecte," and others, "the elect Cyria." Thus translated, the woman’s name is designated by the apostle, being either Eclecte, or else, Cyria, depending on which of the terms is regarded as the proper name.

Cyria is the English spelling of the Greek kuria, and, etymologically, means lady. This, however, alone considered, is not significant, since all Bible names mean something, viz., Jacob, "supplanter"; Israel, "one who prevails with God"; Jesus, "Saviour." On the assumption that either eklekte or kuria is to be regarded as a proper name, the presumption is that it is the latter, rather than the former, inasmuch as the choice must be between "the lady Eclecte" or "the elect Cyria," and women are never called ladies in the New Testament. The word "kuria" (lady) occurs nowhere else in the New Testament (other than in this Epistle), though the word woman, often. Moreover, in 1 Peter 5:13, there is a similar reference to an elect sister where, obviously, an individual, though not named, is designated. The marginal reading in the American Standard Version supports the view that the sister addressed by the apostle was named Syria.

Others have thought that a church is thus figuratively desig-nated by the apostle, using the allegory of a woman in keeping with the mystical use of Revelation 12. This, however, is highly im-probable. To reach this conclusion, one must translate the Greek word kuria as "lady", interpret, the word "lady" as a church, and then construe the Greek word tekna, children, as members of the church! Only in the highly figurative portions of the scriptures is the church ever referred to as a woman; and it seems very un-likely that the apostle, in this brief treatise, should have used the word thus figuratively. Moreover, other serious difficulties in the way of such a rendering are immediately apparent. If the "lady" was the church, who were the children of the lady addressed? The church has no existence apart from those who constitute its mem-bership. The elect lady had a sister who also had children. (Verse 13.) On the assumption that the elect lady was the church, and her children the members of the church, who then was the sister, and what did she and her children represent? From all the facts in the case, the preponderance of evidence seems logical to lead to the conclusion that the terms under consideration are to be literally interpreted that the elect lady was some faithful sister known to John; and that she may have borne the name Cyria. More than this it is not possible to know.

Little biographical information is available regarding this woman, and only that which the Epistle contains. From it we learn that she was a faithful disciple of the Lord that John felt much affection for her and her children; that she was the mother of several children, some of whom were equally faithful; and that she was given to hospitality. The apostle expected soon to visit her, though whether he later did does not appear. Inasmuch as no mention is made of her husband, it would seem to be a reasonable hypothesis that he was either dead, or else an unbeliever.

John loved this sister and her children "in truth," i.e., sincerely, genuinely, truly. (Cf. 1 John 3:18.) He loved them for their inherent worth, for their devotion to the cause of Christ, because they were Christians. So well known was this sister’s faithfulness and loyalty, others were drawn to her, and likewise loved her. From verse 10 we learn that she was accustomed to receiving teachers of the word into her home, and this thus provided occa-sion for a wider acquaintance among the saints than otherwise would have existed.

Here, again, emphasis is given to a matter which often recurs in the apostle’s writings, viz., that the fellowship of love is as wide as the fellowship of faith. All who know (hoi egnokotes, perfect active participle, who learned and have come to know the truth), love those equally possessed. It is the communion of love, and is as extensive as the communion of faith. Inasmuch as Jesus is the embodiment of "the truth," one does no injustice to the text to substitute for the word "truth," Christ. He is, indeed, the way, the truth, and the light.

2 For the truth’s sake which abideth in us, and it shall be with us for ever:--Here the reason is assigned why all who know the truth, love those in truth: it is for "the truth’s sake which abideth in us." John loved this faithful sister and the children embraced in the address, not because of an unusual attractiveness which they may have possessed, nor for any personal charm they may have exhibited, but because of the truth which dwelt both in him and in them. It is a vivid and impressive description of the reason for the love each faithful disciple feels for all other disciples. It was the truth which abode in them all which supplied the occa-sion for the love thus expressed. Only those who have love for the truth love in truth. This truth which had settled down and made its home in them (meno) would, the apostle confidently be-lieved, abide thus with them forever. Despite the opposition which the truth engendered, the difficulties which beset their way, and the antagonism of ungodly men, John assured them that the truth would find its true home in them forever.

3 Grace, mercy, peace shall be with us,--Grace is the principle on which God extends mercy and peace, and hence must ever precede them. Grace has reference to the transgressions of man, mercy to the misery which such transgressions produce, and peace to the contentment and serenity which obtain as the result of the operation of grace and mercy and their appropriation through obedience to the Lord’s commandments. God’s free grace is ex-tended to men in their sins, and his mercy rids them of the misery which a consciousness of sin produces. Peace is the resultant state where grace and mercy have operated. The words together con-stitute a common greeting which, with variations, often occurs in the New Testament. (Romans 1:7; 1 Timothy 1:2; 2 Timothy 1:2.) For the significance of the terms used as a greeting, see the notes on 1 Peter 1:2. Grace (chars) evidences the state of God’s mind toward the sinner; mercy (eleos), the act of love and peace (eirene), the gift of love--the effect resulting from grace and mercy. These terms marvelously reveal the wondrous scope of God’s goodness to man from the beginning to the end. Grace suggests the first approach, the loving disposition on the part of the great Jehovah to supply the means of salvation to a rebellious and recreant race. Mercy is grace expressing itself in action, and peace is the blessed condition of heart redeemed by blood and restored by grace to the status of reconciliation.

From God the Father, and from Jesus Christ, the Son of the Father,--Repetition of the word from here, is indicative of the twofold relation which man sustains to the Father and to the the Son of the Father. It was the function of the Son to reveal the Father (John 1:18); i.e., to make him known. .Since the advent of the Son into the world, it is not possible for man to plead that God is unknowable. The blessings of grace, mercy, and peace spring from God, the Father, and Jesus Christ, the Son of the Father. They may be obtained from no other source.

In truth and love.--Grace, mercy, and peace flow out to man in truth and love, keynote words of the Epistle, and embodying the two things nearest the heart of the "apostle of love." John would have his readers ever to remain faithful to the truth which they had received, and to display always the love which issues from that truth. The word "truth" occurs five times in the second Epistle, six times in the third.

4 I rejoice greatly that I have found certain of thy children walking in truth,--Literally rendered, the words with which this verse begins would be rendered, "I rejoiced greatly" (echaren lian, second aorist passive of chairo), but the translators rightly regarded the verb as an "epistolary aorist," and thus translated by the English present. This idiom of the Greek verb represents the action as taking place from the viewpoint of the receiver of the letter and is thus properly rendered in this fashion.

It was an occasion of much rejoicing to the apostle that he had found "certain" of this woman’s children "walking in truth." "I have found (heureko, perfect active indicative of heurisko), cf. our English word, eureka), suggests that John had chanced to see these children of the sister to whom he wrote, and from personal knowledge was able to say that they were walking in truth. Does the implication follow that certain others of her children were not walking in truth? Some expositors think so. This conclusion, however, does not necessarily follow, and appears to be opposed to the great joy which the apostle expressed. Had he been aware that other children of this faithful sister were ungodly, this would have tempered the joy which he felt at the faithfulness of others. We are justified in assuming no more than what appears on the surface of the text: with some of this woman’s children John had come in contact. They were walking in truth. In this he found great satisfaction; and with joy he communicated this fact to their mother, assured that she would be glad to know that her children, away from home, and in the midst of ungodly influences, were faithful to her teaching. With reference to other children which she had, no mention is made, and for the probable reason that the apostle was not in possession of any information regarding their present manner of life.

These children were "walking" (peripatountas) in truth, a term which, in the scriptures, is often used to indicate manner of life or behaviour. It denotes not only action, but habitual action, and progress toward a goal. It was just such everyday conduct on the part of these children that brought joy and satisfaction to the heart of the great apostle.

This interesting circumstance, of an apostle writing a note to a faithful sister, and rejoicing with her over the faithfulness of her children, is wonderfully revealing, in that it indicates a tender, personal touch characteristic of the relationship which obtained between the early saints. It is just such a circumstance as has been duplicated again and again, through the years, by gospel preachers and Christian families. Countless letters have been written through the centuries by the faithful to each other in which joys, sorrows, and the circumstances of life have been shared in Christian love and sympathy. Other than the fact that this woman to whom John wrote was a faithful member of the church, she was not otherwise distinguished. The family was, by the world’s standard, only ordinary people, not unlike millions of others about them; and yet, they were Christians, and being Christians, were worthy of the notice and commendation of an apostle of Christ.

Even as we received commandment from the Father.--I.e., to walk in truth. The children of this sister in "walking in truth" were carrying out the commandment which they had received from the Father to walk in this manner. "And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth:but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (1 John 1:5-7.) "And hereby we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (1 John 2:4.) "Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which he heard." (1 John 2:7.)

Commentary on 2 John 1:1-4 by E.M. Zerr

2 John 1:1. John and Peter each called himself an elder. It is not merely an allusion to their age, because they both use an article before it which would make a noun out of the word. Lady is from the Greek word KURIA, which Thayer says means "Cyria," and then gives us the explanation, "A Christian woman to whom the second epistle of John is addressed." Robinson defines it, "Mistress, lady," and then adds an explanation much like that of Thayer. In the early days of the Gospel the church in some localities was contained in one family and had its regular assemblies in their house. This woman named Cyria and her children constituted the group to which John wrote this epistle. She is called elect which means a person chosen of the Lord through obedience to the Gospel. Love in the truth is said because John is using his favorite subject from a religious standpoint. All they that have known the truth indicates further that the apostle is speaking of "brotherly love."

2 John 1:2. For the truth’s sake denotes that John loves this woman and her children because of their devotion to the truth. This truth shall be with us for ever, hence a love that is based on it will be permanent.

2 John 1:3. This is a form of friendly salutation which many of the writers of the New Testament used. Aside from the brotherly sentiments it expresses, the important principle is set forth that such blessings as grace, mercy and peace are to come from God and Christ if they are to be lasting.

2 John 1:4. I found of thy children. We do not have definite information as to how many of her children John had seen nor just where it was. The important thing is that in conversing with them he found them devoted to the truth for which he greatly rejoiced. This truth in which her children were walking had come by commandment from the Father, so that their lives were not moulded by their own sentiments.

Commentary on 2 John 1:1-4 by N.T. Caton

2 John 1:1—The elder unto the elect lady.

The first thing that attracts attention is the designation the writer applies to himself. Peter and Paul both call them­selves apostles. John nowhere calls himself an apostle. The Vulgate has the word "ancient" in the place of elder. I can not think, as some do, that John would have us under­stand that he occupied the position of an official by his use of the term elder; but that he simply alludes to his age, and it may be, that thereby he desired to leave the impression on the mind that he was the only one of the chosen twelve who then survived, if, in fact, he did not mean that he was the only surviving personal disciple of the Lord.

2 John 1:1—Elect lady.

The person addressed was a member of the church and one whose Christian deportment met with the commenda­tion of the aged writer. So much is certain. Some have thought that the words here used, "elect lady," were intended as the proper name of a person, while some hold that it meant a church. The better and safer thought, I think, is simply to regard it as a proper name, that view of the case being more in keeping with the scope of the letter. This idea is further enforced from the deduction necessarily to be drawn from the last verse, "The children of thy elect sister greet thee." This view is taken even by the annotator of the Vulgate. His words are "Some conjecture that Electa might be the name of a family, or of a particular church, but the general opinion is, that it is the proper name of a lady, so eminent for her piety and great charity as to merit this epistle from St. John."

2 John 1:1—Whom I love in the truth.

Both the lady addressed and her children are objects of that affection of the apostle which is enjoined by the truth —that is, the teaching of the gospel. This affection for the lady and family is not confined to the writer, as he informs us, but extends to and embraces all that are of like faith.

2 John 1:2—For the truth’s sake.

Those that love, as enjoined by the gospel of truth, love because they love the truth, and such love is for the truth’s sake. Being true to the gospel, this love of truth dwells in the believer and will continue so to dwell for all time, and will also extend into eternity.

2 John 1:3—Grace be with you, mercy, and peace.

This verse contains a benediction which is common in all apostolic writings.

2 John 1:4—I rejoiced, greatly.

It was a source of great satisfaction to the writer that the children of the lady addressed were walking in the truth. They were observing the commandment of the Father. This word commandment, being in the singular number, must refer to one single command, and taking into view the whole scope of the letter, we conclude that the command was love. In this their whole duty was summed up.

Commentary on 2 John 1:1-4 by Burton Coffman

JOHN’S SECOND LETTER

2 John 1:1 --The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that know the truth;

The elder ... The use of "elder" as an apostolic title is verified by the fact of the apostle Peter having used it (1 Peter 5:1). Peter used "fellow-elder" indicating that others besides himself in the apostolic group were still living. John’s use of "elder" could indicate that he alone of the sacred Twelve still remained alive. The title of "elders" was used of all the apostles, and "they were referred to by Papias under this title."^[7] Plummer commented on this that, "Elder was not an unlikely title; other apostles were called elders; but John was the elder,"^[8] the last survivor of the Twelve.

Unto the elect lady and her children ... As noted from the ASV margin, the Greek term for lady might also be translated as a proper name, Cyria; but this tendency to view this letter as being written to a prominent Christian woman of that era is rejected here. As Roberts pointed out, "It is also true that the word for elect could be translated as a proper name, Eclecte."^[9] However, as Roberts noted, the word for "elect" is used as an adjective by John in 2 John 1:13. There is absolutely no reason for assuming that any personal name is involved here. "The elect lady" is a metaphorical reference to the church, often spoken of in the New Testament under the figure of a bride, or a pure woman. Roberts agreed that, "The most likely possibility, however, is that the elect lady is not a person at all but a personification for a local church."^[10] This would seem to be a mandatory conclusion from the last clause of the verse.

And not I only, but also all they that know the truth ... It is inconceivable that any prominent woman in the early church was known to "all who know the truth," every Christian on earth, although such an expression is understandable as a reference to a prominent congregation. John’s purpose of shortly visiting the church (2 John 1:12) would indicate its prominence and importance.

Whom I love in the truth ... Here, the author of this letter continues in the same vein of thought that is found in 1John.

^[7] Robert Law, op. cit, p. 1718.

^[8] A. Plummer, op. cit., p. 1.

^[9] J. W. Roberts, The Letters of John and Jude (Austin, Texas: R. B. Sweet Company, 1968), p. 150.

^[10] Ibid., p. 149.

2 John 1:2 --for the truth’ s sake which abideth in us, and it shall be with us for ever:

Which abideth in us ... It is the truth resident in the holy apostles which is indicated by this, as indicated by John’s certainty that it would abide forever. The "truth" as used in both these shorter epistles has "almost a technical meaning, implying not only the eternal principle, but also the organization which embodied it."^[11]

Shall abide with us for ever ... Note the prophecy in this. John could see the approaching storms of persecution and hatred of the truth into which he and the others had been guided by the Holy Spirit, but he was supremely confident that nothing would ever be able to destroy it. It has proved to be gloriously true. All of the enmity and hatred against the New Testament has not succeeded in removing any of it, or diminishing the confidence that Christians have in it.

ENDNOTE:

^[11] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1061.

2 John 1:3 --Grace, mercy, peace shall be with us, from God the Father, and from Jesus Christ, the Son of the Father, in truth and love.

Grace, mercy, peace ... Blaney’s comment on this is:

This is not merely a wish, but a confident assurance. "Grace" is the favor of God toward sinners; "mercy" is the compassion of God for the misery of sinners; and "peace" is the result when the guilt and misery of sin are removed.^[12]

From Jesus Christ, the son of the Father ... This indicates that the assurance of grace, mercy and peace is not from God independently of the Son of God, being "from God in Christ."

In truth and love ... All grace, mercy and peace come from God in Christ, but the enjoyment of such blessings is greatly contingent upon the recipient’s abiding "in the truth" and "in love" of the brethren as proved by his keeping the commandments of God.

ENDNOTE:

^[12] Harvey J. S. Blaney, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 409.

2 John 1:4 --I rejoice greatly that I have found certain of thy children walking in the truth, even as we received commandment from the Father.

Certain of thy children ... One may only conjecture as to whether this could be a veiled charge that some of "her children" were not walking in the truth. What is affirmed here is that the apostle found a source of rejoicing in knowing that some were so walking. Any gospel minister whose life span has covered any considerable time know what this is. In the summer of 1978, this writer and his wife attended the Yosemite Family Encampment in California; and there, for the first time in 42 years, and 45 years, respectively, we were privileged to meet persons whom we had baptized long ago, and with whom a reunion was held after those long years of not even knowing if they were even still living. The rejoicing that resulted from finding them still active and diligent in the faith of Christ, after so many years, was indeed a blessing of God.

Even as we received commandment from the Father ... Again, the apostolic "we" is prominent in this letter.

Verses 5-6

2Jn 1:5-6

ADMONITIONS

(2 John 1:5-6)

5 And now I beseech thee, lady,--"And now," i.e., on the basis of what has just been written by the apostle, "I beseech thee . . ." "Beseech" is translated from eroto, a stronger word than our English word beseech. It is a petition, but such a peti-tion as one has a right to make, a right in this instance based on the law of love. "Lady" (kuria, vocative case) raises again the question of verse 1: Is the noun kuria a proper name, or not? If it is, then this is an instance of direct address: "I beseech thee, Cyria . . ." If it is not, again reference is made to a "lady" not otherwise identified. For additional details in the matter, see the comments on verse 1 of this Epistle.

Not as though I wrote to thee a new commandment, but that which we had from the beginning, that we love one an-other.--The design of all of God’s commandments is that we should love one another, since love is the fulfilling of the law. The love which the commandment requires is not a new commandment, but one which had been repeatedly emphasized from the beginning, i.e., from the beginning of the gospel of Christ. It will be observed that the plural pronoun "we" indicates John’s awareness of equal responsibility in the obligation. This duty, the apostle often heard from the lips of the Lord: "A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." (John 13:34-35.) For the reasons why reference is made to commandments both new and old, regarding the obligation of love, see the comments on 1 John 2:7-8.

The two great keynotes of John’s writings become manifest: love and duty. The one issues in the other; love prompts to the keeping of the commandments. "For this is the love of God that we should keep his commandments." (1 John 5:3.) Emotion, unrelated to obedience, is worse than useless. Love in the absence of obedience, degenerates into fanaticism ; duty without love is cold formalism. Where love does not exist, the keeping of God’s commandments is irksome and hard. To the faithful, the keeping of his commandments is not grievous, because love, makes them light.

This is the commandment, even as ye heard from the be-ginning, that ye should walk in it.--(See 1 John 2:7-11; 1 John 3:23-24.) Brotherly love and obedience to God are inseparable; the one fails in the absence of the other. "We love, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he bath seen cannot love God whom he bath not seen. And this commandment have we from him that he who loveth God love his brother also." (1 John 4:19-21.) The phrase, "this is the commandment," designates the obligation we have to love one another, and is singled out because it serves as the basis for all the other commandments. Jesus said, "if ye love me, ye will keep my commandments. . . .He that bath my commandments, and keepeth them, he it is that loveth me:and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him." (John 14:21.)

Commentary on 2 John 1:5-6 by E.M. Zerr

2 John 1:5. Lady is the same as that used in the first verse. Not . . . new commandment. (See the comments at 1 John 2:7-8 as to why it was not a new commandment.) It pertains to the subject of love which is a precious one especially to John.

2 John 1:6. Love, like faith, is to be shown by works, hence this verse says that to walk after the commandments is love; to walk means to keep moving onward.

Commentary on 2 John 1:5-6 by N.T. Caton

2 John 1:5—And now I beseech thee, lady.

The exhortation is earnest. "I beseech thee." The reason for this was, the fear and anxiety entertained by the apostle that, as false teachers were abroad, danger menaced the lady and her family, and to guard them against all possible evil influences that might arise, he here shows his great solicitude.

2 John 1:5 --Not as though I wrote a new commandment.

Do not misunderstand me. I do not wish you to think that I have a new injunction to impose, or a new revelation to impart. It is the same we had from the very first procla­mation of the word of life, "That we love one another." This includes everything. It is very broad and full. It embraces all Christian duties, the observance of which insures the continued favor of the Father.

2 John 1:6—And this is love.

We know one possesses this love whenever we see its demonstration. One, therefore, who knows by acts that he loves, shows at the same time that he walks after the commandments. We hear the Lord when we obey what he commands, and no other love is acceptable to the Father on high. This commandment was given, and was heard at the very beginning, in order that it might be observed along the pathway of life.

Commentary on 2 John 1:5-8 by Burton Coffman

2 John 1:5 --And now I beseech three, lady, not as though I wrote to thee a new commandment, but that which we had from the beginning, that we love one another.

The full sentiments of this verse were commented on in 1 John 2:7-8.

2 John 1:6 --And this is love, that we should walk after his commandments. This is the commandment, even as ye heard from the beginning, that ye should walk in it.

In the writings of John, keeping God’s commandments is the only proof, either of faith or of love. It is in such passages as these that the common authorship of all these epistles is so evident. See in 1 John 3:23 for further comment.

Verses 7-11

2Jn 1:7-11

WARNINGS

(2 John 1:7-11)

7 For many deceivers are gone forth into the world, even they that confess not that Jesus Christ cometh in the flesh.--The preposition "for," with which this verse begins, obviously links the thought which it contains with that which immediately precedes. The meaning, expanded, runs, It is imperative that you be joined together in love and allow this love to issue in Christian conduct, always keeping the commandments which have been given. To do so is to erect the strongest possible barriers against error. That there is an ever-present threat of it is obvious from the fact that many deceivers are gone forth into the world. The word "deceiv-ers" (planoi) suggests the idea of wanderers, rovers, moving about for the purpose of seducing and leading astray those whom they induce to accept their teaching. (Cf. 1 Timothy 4:1 ff.) These de-ceivers had gone forth as roving bands, their motive being to de-ceive, delude, lead- the saints away from the faith. The fact that some were said to have gone forth from the disciples (1 John 2 18) establishes the presumption that these here referred to may have been the apostates there described, though the verb "gone forth" may mean no more than that they regarded the world as the field in which to propagate their doctrine, and were thus industriously extending their efforts.

These deceivers were those who "confess not that Jesus Christ cometh in the flesh." To "confess not" is the equivalent of deny-ing that Jesus had come in the flesh, and this they were doing. "Cometh" is translated from a present participle in the original text, and reveals that the apostle regarded the incarnation as a continu-ing fact, the denial of which made one a deceiver and false teacher. John did not mean by this that Jesus was yet in the flesh; though in his glorified state when these words were penned, the truth of the incarnation yet remained, and shall ever do so, and to deny it is to repudiate the truth. Judaism denied that Jesus had come in the flesh; Gnosticism, the current heresy of the time when John wrote, denied that he could come in the flesh. Either doctrine was heretical, and the propagators thereof deceivers.

This is the deceiver and the anti-Christ.--For the characteristics and identity of the anti-Christ, see the comments on 1 John 2:18; 1 John 2:22; 1 John 4:3. In the text here, as in the passages in which the term anti-Christ occurs, it will be seen that the apostles sometimes refers to many anti-christs, and again to but one. The great anti-christ was the symbol, the representative of the class whose spirit, disposition, design the others adopted. The anti-Christ is the head of the apostate church--the church of Rome--and all who teach false doctrine, however much they may differ in detail in their teaching, or oppose one another in their actions, are one in their opposition to the Lord and the cause for which he died. Of what consequence is it that men array themselves against each other in minor details when together they form a solid phalanx against the truth of the gospel of Jesus Christ our Lord? How quickly do men resolve their differences of a denominational nature when they are confronted with a genuine representative of the truth! The denominational world has ever recognized the church of the Lord as a common enemy; and where it is active, they have disregarded their own distinctive interests to form a common front against the truth. The spirit of the anti-Christ is the motivating factor in every false teacher.

8 Look to yourselves, that ye lose not the things which we have wrought, but that ye receive a full reward.--"Look to yourselves," i.e., take an introspective view into your own hearts and test the defences which you have against such in order that you may be sure you will not succumb to the allurements of these teachers and so lose the things wrought out by the apostles. That which was wrought out by the apostles was the gospel delivered through them by means of the Holy Spirit to the people to whom they preached. Taught here in emphatic fashion is, (1) the possi-bility of apostasy; (2) the importance of constant and careful self-examination (3) the vital necessity of ceaseless vigilance against the blandishments of the evil one. That which this faithful sister stood in danger of losing was the most priceless possession she had: the salvation of her soul. The admonition is equally applic-able to us today. Our first and paramount concern should be our own standing before God, and this is to be maintained only by an unswerving adherence to his will and way as taught in the scrip-tures. Any threat thereto, such as these false teachers posed, should be rejected speedily and permanently.

9 Whosoever goeth onward and abideth not in the teaching of Christ, bath not God:--Verse 8, immediately preceding this, warns of the loss to be sustained in listening to the false teachers and "deceivers" mentioned in verse 7. Here, the loss is identified and explained: it is the loss of God himself! Whosoever goes onward and abides not in the teaching of Christ "hath not God!" The verbs "goeth onward" and "abideth not" are descriptive of the same act:the first presents it positively, the second, negatively. The "teaching of Christ" here is not teaching about Christ, or teaching which is Christian in substance or nature; it is the teaching which Christ did personally and through those whom he inspired. It is the teaching of Christ, because he is, in the final analysis, its author, and from him it issued. It is thus an infallible standard, and no deviation from it is possible without apostasy.

To go onward and not abide in this teaching is to lose God. The verb "goeth onward" is from the Greek proago, to progress. The meaning thus is: Whosoever becomes progressive and abides not in the teaching of Christ hath not God. Men often boast that they are progressive, and movements religious have arisen both in and out of the church through the years whose watchword and slogan was progressiveness. Progress is good only when it is in the direction of Christ, and not away from him; and in some matters it is far preferable to be non-progressive, particularly in not going beyond what the Lord has said. Any movement which is away from the teaching of Christ is progress in the wrong direc-tion, and results eventually in the loss of God himself. The price of a sound church is a pure faith and a faultless practice; and this may be had only by faithful adherence to the truth as it is in Christ Jesus. We must ever be on our guard against any semblance of departure from that which is written, whether in teaching or prac-tice; and we should remember always that the teaching of Christ and his apostles constitute the only safe and all-sufficient rule of faith and practice for the saints of God.

He that abideth in the teaching, the same hath both the Father and the Son.--This is the same thought as that of the clause preceding, but stated positively, and with the addition of the phrase, "and the Son." (Cf. 1 John 2:23.) "He that abid-eth" (ho menon, keeps on abiding) in the teaching (of Christ), is the individual who recognizes the inviolate character of the teach-ing and veers neither to the right nor left of it. He regards the teaching of Christ (and that continued through his apostles) as the complete deposit of truth for this dispensation to which noth-ing more will be added, and from which nothing may be taken, and which is, therefore, the infallible standard of Christianity. He who recognizes this, and abides in it faithfully, has both the Father and the Son. There is such an intimate relationship sub-sisting between the Father and the Son that to have one is to have the other. Conversely, he who has not the one cannot have the other. And, one has neither when he fails to adhere steadfastly to the teaching of Christ.

Modernism, under the guise of progressiveness, is shrewd and adroit in its method of approach. It begins by reminding us that we live in the twentieth century, not the first; that conditions have changed and in our day necessitate a different and modernized approach; that the New Testament was never intended to be a stereotyped arrangement for all succeeding ages; and that "sanc-tified common sense" must be utilized in adapting its message to our time.

We should regard with grave suspicion anyone who would disparage the value of the New Testament or lessen its influence in any way for our time. All such should be solemnly reminded of Paul’s warning to the fickle Galatians: "I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel: which is not another gospel only there are some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema." (Galatians 1:6-8.)

10 If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting:--The Greek construction here (indicative with ei), presents an actual case, and not a hypothetical one, as would have been indicated by can with the subjunctive. The meaning is, "When one comes to you bringing not this teaching, receive him not into your house, and give him no greeting. "This teaching" is the teaching of Christ, the teaching in which we must abide, and beyond which we must not progress, if we are to possess God. (Verse 9.)

In the first century, accommodations were few, and the. means to obtain them often non-existent on the part of the teachers and preachers of the word. Moreover, there was the obligation to extend Christian hospitality (Romans 12:13), as well as the natural desire to share their fellowship. The faithful sister to whom John wrote, of a benevolent disposition, possessed of a home, and evi-dently with sufficient means to entertain visitors, would occasion-ally be faced with the problem of deciding whether the teachers who came her way and who would claim her hospitality were worthy or not. The test which the apostle supplied her to use in such instances was this: Do they advocate the teaching of Christ? (verse 9), and particularly, Do they confess that Jesus Christ has come in the flesh? If not, she was not to receive them into her house; she was to show no hospitality to them; she was not so much as to give them greeting. The greeting was "Chairo!" lit-erally, goodspeed or Godspeed. This greeting was more than mere formality; it was an approval of the course being pursued by the one thus greeting, and included a desire for success in the effort attempted.

11 For he that giveth him greeting partaketh in his evil works.--And thus the reason why no such greeting should be extended to the advocates of false doctrine of whom John warned. To do so was to become a party to, and thus to be guilty of, the evil works characteristic of such. The severity of the injunction here given, and the apparent inhospitality which it contains, has led some to question the spirit which prompted it, and to attribute it to the fiery disposition of him who once sought to call down fire from heaven upon a village which treated the Lord with contempt. (Luke 9:51-55.) Such is, of course, to misunderstand what the apostle said, and to misapprehend the circumstances under which he said it.

(1) John does not here forbid hospitality to strangers, or, for that matter, to false teachers when, in so doing, false teaching is neither encouraged nor done. Were we to find a teacher known to be an advocate of false doctrine suffering, it would be our duty to minister to his need, provided that in so doing we did not abet or encourage him in the propagation of false doctrine. (2) What is forbidden is the reception of such teachers in such fashion as to supply them with an opportunity to teach their tenets, to maintain an association with them when such would involve us in the danger of accepting their doctrines. The passage teaches that we must do nothing that would in any way support or encourage the teach-ing of that which is not true. To do so is to share in the guilt of the teachers themselves. The principle here taught may not be legitimately extended to include association or hospitality extended to unbelieving relatives, strangers, or even false teachers when in so doing we do not (a) aid them in their work; (b) lend encour-agement to their efforts; (c) subject ourselves to the danger of corruption from them. The test is, Does one become a partaker by the action contemplated? If yes, our duty is clear we must neither receive them nor give them greeting; if No, the principle here taught is not applicable.

Commentary on 2 John 1:7-11 by E.M. Zerr

2 John 1:7. This verse corresponds with 1 John 4:1.

2 John 1:8. Look to yourselves means for them to watch and not let the deceivers get in their evil work of leading souls astray. John had converted them to the Gospel and he did not want to have the disappointment of seeing them perverted by false teachers. That is what he means by lose not those things which we have wrought. He did not wish to lose the work he had accomplished in leading them to Christ. Full reward. No worker for Christ is to be rewarded with eternal life on the basis of his success in converting people nor on the faithfulness of his converts. But the reward consists in the joy (at the present time) of seeing them faithful. This is virtually the meaning of his statement in 3 John 1:4 regarding his "children."

2 John 1:9. This and the following verse is written in view of the warning expressed in verse 8. John is giving this group some instructions on how to detect false teachers. 01 course the principles laid down are general in their application and should be observed by churches today. To transgress means to go beyond something, or go farther than it indicates. The particular thing that John means is expressed by the words doctrine of Christ. The word "to go beyond" offered above as a definition of transgress is confirmed by the words in this verse, namely, abideth not in; the man who does this hath not God. This is logical and consistent with other passages in the New Testament. God is to be found in His word only as far as salvation is concerned, hence if a man leaves the word it necessarily follows that he leaves God. The doctrine of Christ cannot be restricted to the teaching that He gives in person, for he is not on the earth now and was not when John was writing. In John 13:20 Jesus says: "He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me." This shows that the doctrine of Christ includes the teaching of the apostles and all others who are inspired.

2 John 1:10. This doctrine refers to the doctrine of Christ in the preceding verse where it is explained. A man coming unto the disciples who does not remain true to that doctrine is to be rejected. Not into your house. The question is often asked whether this means our personal home or the church building. It means either where the services are being conducted Of course in this particular instance it means the personal home because the church was contained in that place, but the same principle applies with reference to the regular church house. It should be understood this means not to receive him as a teacher. No man can be barred from coming into a church house as a spectator as long as he behaves himself, because it is a public place to which the laws of the land admit all people. And the same applies to the family home when it is used for church services. That is because all gatherings claiming to be by the church must be made public in order to be scriptural, regardless of where they are conducted. This verse requires the church to forbid all false teachers to speak to the assemblies, and if that instruction had always been observed the cause of Christ would have been preserved in many places.

2 John 1:11. This verse extends the remarks at the close of the preceding one. It shows that we have no right to encourage false teachers even to the degree of expressing our good wishes. If we do we are partakers (having fellowship) of his evil deeds and thus become his partner in heresy.

Commentary on 2 John 1:7-11 by N.T. Caton

2 John 1:7—For many deceivers.

The reason for the earnestness of his exhortation to stability in the faith is here brought to the front. There are deceivers in the world—not one, but many. These must be guarded against, that no apostasy is caused, and the worthy lose their reward.

2 John 1:7—Who confess not that Jesus Christ.

These deceivers refuse to confess that Jesus Christ has come in the flesh; that is to say, these persons whom I designate as deceivers. You may know them by their state­ments. They say that the Jesus foretold by the prophets, and who was born at Bethlehem, baptized of John; who taught in Palestine, healed the sick, cast out devils, gave sight to the blind, and speech to the dumb, and raised the dead; who was crucified, dead, and was buried in Joseph’s tomb; arose from the dead, ascended on high, sent down the Holy Spirit, commissioned his apostles, of whom I am one, to preach the gospel—that all these things did not occur; that there is no truth in all this; Jesus has not yet come, and we refuse to obey this Jesus that John his apostle preaches. Of these, and such as these, the writer affirms—deceiver, antichrist—opposer of Christ.

2 John 1:8—Look to yourselves.

With relation to these deceivers, this antichrist, be careful; be on your guard as to their specious stories, their plausible speeches; be led not astray by them; cling to the faith of Christ. You have already begun your work for the reward of the righteous; this you do not want to lose; continue faithful and the full reward assured to all the finally faithful is yours.

2 John 1:9—Whosoever transgresseth, and abideth not.

Plain, it must be, that a life of transgression can not be pursued, and one so acting be in Christ; on the contrary, one so doing is not in Christ—that is, does not abide in Christ; and as all blessings are in him, the danger of loss or failure of reward is apparent. One not in Christ hath not God; that is, God’s favor and presence. One abiding in Christ, observing his doctrine, possesses both Christ and the Father, the favor and presence of both.

2 John 1:10—If there come any unto you.

Such as described, who do not confess that Jesus Christ has come in the flesh, receive them not into your house. He may claim to be a brother; but no difference, give him no welcome as such, extend to him no such hospitality; and further, extend to him no wish for his success, and no encouragement in his work of deception. In short, such are not to be fellowshiped in any manner by the brethren.

2 John 1:11—For he that biddeth him God speed.

In wishing a deceiver success, or offering to him encour­agement and aid in his false and wicked course, you become a partaker of his evil deeds to the extent of the help given and aid afforded.

Commentary on 2 John 1:7-11 by Burton Coffman

2 John 1:7 --For many deceivers are gone forth into the world, even they that confess not that Jesus Christ cometh in the flesh. This is the deceiver and the antichrist.

Antichrist ... Of particular interest is this term, occurring here in the singular; however, it is quite clear that no single person is meant, from John’s identification of "antichrist" with "many deceivers." In Campbell’s famous debate with Purcell, Campbell did not identify "the man of sin" with John’s "antichrist," despite the fact of Purcell’s addressing his entire refutation against an affirmation which was not made by Campbell. Despite the general confusion to the effect that Paul’s man of sin (2 Thessalonians 2) should be identified with John’s "antichrist," there is no solid ground for this. It could be, however, that "antichrist," a spirit already working in John’s time, should be identified with the "lawless one" to be revealed shortly before the Second Advent; for, as Paul said, "the spirit of lawlessness" was already working in his time also (2 Thessalonians 2:7); but neither "antichrist" nor the "lawless one" may be absolutely identified with "the man of sin," except in the sense of being an ultimate development of the apostasy evident in "the man of sin."

Many deceivers ... "These were formerly members of the Church who had apostatized (1 John 2:19)."^[13]

They confess not that Jesus Christ cometh in the flesh ... The heresy of the false deceivers was that of denying the Incarnation. Various scholars have identified such teachers as Docetists, Cerinthians, and Gnostics. Of significance is the fact that the apostle did not yield in the slightest to any of their speculations. The apostolic doctrine is that Jesus of Nazareth was the Son of God who was Christ, not only after his baptism, but in his death, burial and resurrection as well. With the apostle John, and all the New Testament teachers, the confession of full faith in Jesus Christ as the Son of God was central, imperative and absolutely essential to the Christian faith.

The "many deceivers" mentioned in 2 John 1:7 stand in this letter opposed to the "certain of thy children walking in the truth," as mentioned in 2 John 1:4, with the possible interpretation that both those walking faithfully and the deceivers were children of a single congregation. Concerning the deceivers, John here presented "a double warning: (1) for the Christians not to be deceived themselves (2 John 1:8-9), and (2) not to give any encouragement to the false teachers (2 John 1:10-11)."^[14]

^[13] J. R. Dummelow, op. cit., p. 1061.

^[14] John R. W. Stott, Tyndale New Testament Commentaries, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), p. 208.

2 John 1:8 --Look to yourselves, that ye lose not the things which we have wrought, but that ye receive a full reward.

Look to yourselves ... The plural here denies this as a letter to a single individual; it is clearly a congregation of people that John had in view, some of Whom were "walking in truth," others of whom were deceivers.

That ye lose not the things which we wrought ... Smith paraphrased the meaning thus: "See that you do not forfeit the reward of your labor; get a full wage. Be not like the workmen who toward the close of the day, do their work badly and get less than a full day’s pay."^[15] It should be remembered by all Christians that in the parable of the laborers in the vineyard, the payment of the workers came at the close of the day, "when the evening was come." All should remember that fidelity to the end of life is enjoined.

ENDNOTE:

^[15] David Smith, The Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 202.

2 John 1:9 --Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son.

Whosoever goeth onward and abideth not in the teaching of Christ ... The false teachers evidently considered themselves "advanced thinkers," progressing beyond the teaching of Christ; but the apostle here denied the pretensions of such men. Whoever advances beyond the New Testament, has advanced right out of Christianity. "Our aim should be not to be advanced, but to abide in the doctrine of Christ."^[16]

Many have rationalized their departure from the teachings of Jesus Christ through the vain belief that, "Theology is to God’s revelation in Grace as science is to his revelation in Nature";^[17] but it is not true that the apostles were limited in what they revealed to mankind in the New Testament. The Holy Spirit guided them into "all truth," a fact that was much in John’s mind as he wrote these letters; and those theologians who fancy that they are able to discover more and more glorious things concerning God and the redemption of human souls, than those eternal truths revealed in the New Testament, are totally and radically wrong, that being the categorical affirmation of this 2 John 1:9.

As MacKnight expressed it:

The person who either neglects to teach any part of the doctrine of Christ, or who teaches what is not the doctrine of Christ, is culpable, and does not acknowledge God.^[18]

The heresy of this age is that religious teachers may "go beyond" Christ’s teachings in any direction they please, or that they may eliminate from their doctrine any of the Lord’s teachings that they hold to be unnecessary or distasteful to themselves. The apostle John, in this verse, sufficiently warned all people that such departures or omissions remove people from any claim of having God.

In a practical sense, of course, this limits authority in the Christian religion to the teachings of the New Testament, because there and there alone may be found the authentic truth "first spoken by the Lord," and delivered unto us "by them that heard him." A proper appreciation of this truth would relegate a great deal of present day religiosity to the ash heap.

^[16] Leon Morris, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1272.

^[17] David Smith, op. cit., p. 202.

^[18] James Macknight, op. cit., p. 144.

2 John 1:10 --If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting:

It is sometimes alleged from this verse that "your house" here seems to suggest an individual’s home; but your is not in the Greek, and the passage would be better rendered as "receive him not into house."

Is such an admonition as this verse contains uncharitable? Some have so alleged. Plummer thought that Christians should take a great deal of care before "venturing to act upon the injunction given here." Also, C. H. Dodd, "declined to heed it."^[19] Such reluctance, however, is due to a gross failure to understand, either the destructive and murderous result of false teaching, or the evil nature of false teachers. The people in view by the apostle here were immoral, self-seeking hypocrites, true children of the devil, deserving fully the treatment prescribed for them by the apostle John. Today, no less than when John wrote, there are false religious teachers who should be treated exactly as John recommended. The apostle’s injunction here may not be written off as merely some kind of an emergency requirement, after the manner of Dodd, who commented that "emergency regulations make bad law."^[20] It seems very sad that a Christian should take such an attitude toward a fellow human being; but it should be remembered that these people were denying the Lord Jesus Christ. There are false teachers now whose denials are just as destructive of faith and virtue.

Give him no greeting ... "This signifies church approval, or commendation."^[21] For a congregation of the Lord’s people to extend to false teachers housing, approval and recommendation would be for the church to preside at its own execution.

^[19] R. W. Orr, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 624.

^[20] C. H. Dodd, as quoted by William Barclay, The Letters of John and Jude (Philadelphia: The Westminster Press, 1976), p. 145.

^[21] R. W. Orr, op. cit., p. 624.

2 John 1:11 --for he that giveth him greeting partaketh in his evil works.

Present-day Christians are very reluctant to receive this teaching, Smith stating that:

Heretics are our fellow-creatures, and our office is to win them. If we close our doors and our hearts against them, we lose our opportunity of winning them and harden them in their opposition.^[22]

All such comments fail to take into consideration the identity of the people John was speaking about. They were false teachers of anti-Christian doctrine, having already acquired the status of open enemies of the Lord and of his Church. What John said of them was absolutely in line with the admonition of Jesus Christ himself who taught, concerning false teachers, that his followers were to "let them alone!" (Matthew 15:14). Hospitality and friendship extended to known enemies of the truth is a violation of our Lord’s word, as well as that of the apostle John. Many a young Christian, unaware of the true nature of the enemy, as well as of the cunning seductiveness of error, has violated the prohibition here with a result of their own everlasting ruin.

ENDNOTE:

^[22] David Smith, op. cit., p. 203.

Verses 12-13

2Jn 1:12-13

CONCLUSION

(2 John 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. Romans 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 3 John 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 1 Peter 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. (1 Timothy 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 2 John 1:12-13 by E.M. Zerr

2 John 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.

2 John 1:13. Elect has the same meaning here as elsewhere, namely, a person chosen of the "Lord through obedience to the truth" (1 Peter 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 2 John 1:12-13 by N.T. Caton

2 John 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.

2 John 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 2 John 1:12-13 by Burton Coffman

2 John 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 2 John 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.

2 John 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. 2 John 1:1.

2. How long will the truth of the gospel be with us? Ans. 2 John 1:2.

3. Who is the source of all grace, mercy and peace? Ans, 2 John 1:3.

4. What had John learned which caused him to rejoice? Ans. 2 John 1:4.

5. What commandment does he write? Ans. 2 John 1:5.

6. How is love demonstrated? Ans. 2 John 1:6.

7. Who is the "deceiver and antichrist"? Ans. 2 John 1:7.

8. Why should all guard against being led astray by these deceivers? Ans. 2 John 1:8.

9. What is said about those who do not abide in the teaching of Christ? Ans. 2 John 1:9.

10. How may one become a partaker of the evil works of false teachers? Ans. 2 John 1:10-11.

11. Why did John not write many things that were on his mind? Ans. 2 John 1:12-13.

12. John the elder addressed this third letter to whom? Ans. 3 John 1:1.

13. Tell what you know of Gaius. Ans. Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14.

14. John prayed that Gaius may be blessed with what three things? Ans. 3 John 1:2.

15. From what did John derive the greatest joy? Ans. 3 John 1:3-4.

16. What faithful work had Gaius done? Ans. 3 John 1:5-6; Romans 16:23.

17. Why should saints on evangelistic missions be welcomed and assisted by all? Ans. 3 John 1:7-8.

18. Of what was Diotrephes guilty? Ans. 3 John 1:9.

19. Describe the wicked works of this ambitious and rebellious man. Ans. 3 John 1:10.

20. What should be imitated by the children of God? Ans. 3 John 1:11.

21. What is said of Demetrius? Ans. 3 John 1:12.

22. Why was John unwilling to write more at this time? Ans. 3 John 1:13-14.

23. By what unusual title does John call the brethren in the last lines of this letter? Ans. 3 John 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? 1 Peter 1:2.

5. Did the Church ever exist in private home?

6. Compare this case with Acts 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 1 Corinthians 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 Romans 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 God’s 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 God’s 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.