2Jn 1:1-3. The Address. “The Elder to elect Kyria and her children, whom I love in Truth, and not I alone but also all that have got to know the Truth, because of the Truth that abideth in us; and with us it shall be for ever. Yea, there shall be with us grace, mercy, peace from God the Father and from Jesus Christ the Son of the Father in Truth and love.”
2Jn 1:2. μένουσαν ἐν ἡμῖν, not merely apprehended by the intellect but welcomed by the heart. μεθʼ ἡμῶν, nobiscum, bei uns, as our guest and companion.
2Jn 1:3. ἔσται μεθʼ ἡμῶν, not a wish (1Pe 1:2; 2Pe 1:2) but a confident assurance. χάρις the well-spring in the heart of God; ἔλεος, its outpourings; εἰρήνη, its blessed effect. They are evangelical blessings: (1) not merely “from God” but “from God the Father and from Jesus Christ the Son of the Father” who has interpreted Him and brought Him near, made Him accessible; (2) not merely “in Truth,” enlightening the intellect, but “in love,” engaging the heart.
Observe the high tribute which the Elder pays to Kyria: (1) He testifies to the esteem in which she is held; (2) he recognises her as a fellow-worker as though she were a fellow-apostle-the three-fold “us,” not “you”; (3) he is about to speak of the danger from heretical teaching, but he has no fear of her being led astray: “You and I are secure from the deceiver. The Truth abideth in us; with us it shall be for ever; yea, there shall be with us grace, mercy, peace.”
2Jn 1:4. The Occasion of the Epistle. “I was exceedingly glad because I have found some of thy children walking in Truth, even as we received commandment from the Father.”
ἐχάρην, of a glad surprise (cf. Mar 14:11). He had been too often disappointed in lads like these (see Introd., p. 155). They had profited by the nurture of their godly home, the best equipment for the battle of life. “No man should ever leave money to his children. It is a curse to them. What we should do for our children, if we would do them the best service we can, is to give them the best training we can procure for them, and then turn them loose in the world without a sixpence to fend for themselves” (Cecil John Rhodes). εὕρηκα, “I have found”. He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city were true to their early faith! ἐκ τῶν τέκνων, “some of thy children” (a tenderer word than “sons,” υἱῶν), “members of thy family,” not implying that others had done ill; the lads who had come to Ephesus. περιπατοῦντας, κ.τ.λ., ambulantes in veritate, die in der Wahrheit wandeln, “ordering their lives according to the precepts of the Gospel”. See note on 1Jn 1:6.
2Jn 1:5-6. The Comprehensive Commandment. “And now I ask thee, Kyria, not as writing a new commandment to thee but the one which we had from the beginning, that we love one another. And this is love-that we walk according to His commandments; this is the commandment, even as ye heard from the beginning-that we should walk in love,”
These counsels are just a summary of the doctrines expounded at large in the first Epistle. There is here a sort of reasoning in a circle: The commandment is Love; Love is walking according to His commandments; His commandments are summed up in one-Love.
2Jn 1:6. ἡ ἀγάπη, “the love just referred to”. περιπ. κατὰ τὰς ἐντ. αὐτ., regulating our lives by their requirements; περιπ. ἐν ἀληθείᾳ (2Jn 1:4), keeping within the limits of the Christian revelation and not straying beyond them-not προάγοντες (2Jn 1:9). αὐτῇ, i.e., “love,” not “the commandment” (Vulg.: Hoc est mandatum, ut … in eo ambuletis). περιπατεῖν ἐν ἀγάπῃ is synonymous with περιπατεῖν ἐν ἀληθείᾳ, since Love is Truth in practice. Cf. the story of R. Hillel: A mocking Gentile promised to become a proselyte if he would teach him the whole Law while he stood on one foot-a gibe at the multitudinous precepts, reckoned at 613. “What is hateful to thyself,” said the Rabbi, “do not to thy neighbour. This is the whole Law; the rest is commentary.” Yalk. Chad., lix. 2; “qui justum cibat frusto, perinde est acsi totum Pentateuchum servasset”.
2Jn 1:7-8. A Warning against Heretical Teaching. “Because many deceivers went forth into the world-even they that confess not Jesus as Christ coming in flesh. This is the deceiver and the Antichrist. Look to yourselves, that ye may not lose what we wrought, but receive a full wage.”
2Jn 1:8. μισθόν, cf. Mat 20:8; Jam 5:4. St. John here addresses not only Kyria but her family and “the Church in her house”. He views them as his fellow-labourers in the Lord’s vineyard: “We have worked together (ἠργασάμεθα): see that you do not forfeit the reward of your labour. Get a full wage. Be not like workmen who toward the close of the day fall off, doing their work hadly or losing time, and get less than a full day’s pay.” ἀπολέσητε … ἠργασάμεθα … ἀπολάβητε: “We have been fellow-workers thus far, and I mean to be faithful to the last; see that you also be so”. Their danger lay in taking up with false teaching and losing the comfort of the Gospel in its simplicity and fulness.
2Jn 1:9. Progress in Theological Thought. “Every one that ‘progresseth’ and abideth not in the eaching of the Christ hath not God; he that abideth in the teaching-this man hath both the Father and the Son.”
ὁ προάγων: the Corinthians (see Introd. pp. 156 f.) boasted of their enlightenment. They were “progressives,” “advanced thinkers”. τῇ διδαχῇ τοῦ Χριστοῦ, the teaching which recognises Jesus as the Christ (see note on 1Jn 4:1-2), i.e. the Messiah, the Saviour. Θεὸν οὐκ ἔχει, i.e. according to His true nature as the Father manitested in the Son (καὶ τὸν Πατέρα καὶ τὸν Υἱόν). It is necessary not merely to believe in God but to believe in Him “through Christ” (1Pe 1:21).
St. John does not here condemn theological progress, which is a necessity of living and growing faith. A doctrine is a statement of Christian experience, and since there is always more in Christ than we have ever experienced, our doctrines can never be adequate or final. Theology is to God’s revelation in Grace as Science is to His revelation in Nature; and just as Science is always discovering more of the wonders of the First Creation, so Theology is always entering more deeply into the glory of the New Creation and appropriating more of the treasures which are hidden in Christ. Even the inspired Apostles did not comprehend all His fulness. Each saw only so much as was revealed to him, and declared only so much as he saw. Each approached the infinite wonder along the lines of his temperament and experience. St. John saw in it a revelation of Eternal Life; St. Paul the Reconciliation of sinners to God, the satisfaction of humanity’s long desire and the completion of its long discipline under the Law; the author of the Epistle to the Hebrews the rending of the Veil and the opening of free Access to God. St. John does not condemn theological progress; he defines its limits: “abide in the teaching of the Christ”. (1) We must never break with the past; the new truth is always an outgrowth of the old. A theology which is simply old is dead; a theology which is simply new is false (Cf. Mat 13:52). (2) We must maintain “the teaching of the Christ”. Jesus is the Saviour, and no interpretation of Christianity is true which eliminates Redemption or obscures the glory of the Cross.
2Jn 1:10-11. Treatment of Heretical Teachers. “If any one cometh unto you and bringeth not this teaching, receive him not into your house, and bid him not farewell. For he that biddeth him farewell hath fellowship with his works, his evil works.”
2Jn 1:11. κοινωνεῖ, cf. 1Jn 1:3. An unholy κοινωνία. τοῖς ἔργ. αὐτ. τοῖς πον., cf. 1Jn 1:2 : τὴν ζωὴν τὴν αἰώνιον. The adjective is an emphatic afterthought.
This counsel recalls the story of St. John’s behaviour to Cerinthus (see Introd. p. 157), and it was cited by Irenæus (i. ix. 3) as inculcating intolerance of heretics. If so, it is certainly an unChristian counsel, contrary to the spirit and teaching of our Lord (cf. Mar 9:38-39; Luk 9:51-56; Mat 13:28-29). Heretics are our fellow-creatures; Jesus died for them also, 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. There are two thoughts which may well teach us forbearance and humility: (1) The patience of the Lord. A Jewish fable tells how Abraham thrust an aged wayfarer from his tent because he asked no blessing on his food and avowed himself a fire-worshipper. And the Lord said: “I have suffered him these hundred years, although he dishonoured Me; and couldst not thou endure him for one night?” (2) The mystery of the things of God and the blindness of our intellects. “Illi,” says St. Augustine (Contra Epistolam Manichcæi, 2), “in vos sæviant, qui neseiunt cum quo labore verum inveniatur, et quam difficile caveantur errores”. This counsel of the Apostle must be read in the light of local circumstances. There was need of caution and discrimination in receiving the itinerant “apostles and prophets” who went from church to church, lest they should prove “false apostles” (ψευδαπόστολοι) and “false prophets” (ψευδοπροφῆται). See Didache, xi.-xii., where the test is given: οὐ πᾶς ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν, ἀλλʼ ἐὰν ἔχῃ τοὺς τπρόπους Κυρίου. It is not until the second century that there is any appearance of buildings set apart for worship. The primitive ἐκκλησίαι met in private houses (cf. Rom 16:5; 1Co 16:19; Col 4:15; Phm 1:2); and when St. John warns Kyria against “receiving into her house” a heretical teacher, it is not showing him hospitality that he forbids, but affording him an opportunity to unsettle the faith of the brethren. She must neither let him pervert “the church in her house” nor send him on his way to a neighbouring church with the recommendation of her confidence and goodwill. This is expressed, though somewhat vaguely, by Clem. Alex.: “Hoc in hujusmodi non est inhumanum, sed nec conquirere vel condisputare cum talibus admonet qui non valent intelligibiliter divina tractare, ne per eos traducantur a doctrina veritatis, verisimilibus inducti rationibus. Arbitror autem, quia et orare cum talibus non oportet, quoniam in oratione quæ fit in domo, postquam ab orando surgitur, salutatio gaudii est et pacis indicium.”
2Jn 1:12-13. The Conclusion. “Though I have many things to write to you, I would not by paper and ink; but I hope to get to you, and talk face to face, that our joy may be fulfilled. The children of thine elect sister salute thee.”
2Jn 1:1. The elder, &c.- The word elder, whether considered as a name of office, or taken in its literal sense, as implying age, will very well suit the character of St. John, who was above 90 years old when this epistle was written, and had the direction and government of the Asiatic churches. There can hardly be stronger internal arguments, that the three epistles now commonly ascribed to St. John, were the production of the same author, than may be derived from that remarkable similarity of sentiment and phraseology which appears in them. Whom I love in the truth, means, "Whom I love truly and sincerely;-on those principles which the gospel, the great system of truth, requires, with respect to those who so remarkably support and adorn it."
2Jn 1:4. I rejoiced greatly, that I found of thy children, &c.- "In testimony of the sincerity of my love towards you, I can assure you that my soul was warmed with exceeding joy, (οτι, ) because upon good evidence, I was well satisfied that, of the children which God has graciously given you, there are some at least, who have received Christ and the truth of the gospel with faith and love to influence their hearts and lives; insomuch, that wherever they go, their conversation is answerable thereto, in obedience to the holy commandment, which we, the apostles of Christ, have received from God the Father, with a commission to declare it." It is probable, that on one occasion or other, some of her sons had travelled abroad, as the word περιπατουοι may signify; and that the apostle had met with them, and seen their excellent spirit and deportment to be as became the gospel of Christ; and therefore spoke of them as persons whom he had found walking in the truth.
2Jn 1:6. And this is love,- That is, "the love which God the Father, by Christ his eternal Son, has enjoined upon Christians one towards another," as appears from the connection. The exhortations to mutual love among Christians, and the use of that phrase from the beginning, are so common in St. John's first epistle, that we need not refer to particular places. However, the parity between this and the first epistle appears remarkably in these instances.
2Jn 1:7. For many deceivers- "I exhort you to walk in the truth, and keep the commandment which you have had from the beginning, because many deceivers are gone out into the world, who, by their novel doctrine, pervert the truth, and render the old commandment of none effect, &c." All the sentiments and phrases in this verse are found in the first epistle.
2Jn 1:8. Look to yourselves, &c.- "Beware therefore of them; look about you; stand upon your guard; and take heed that your own faith and practice be not corrupted by them; that so neither you yourselves, nor we, the ministers of Christ, may lose the good fruit of our ministry, which was instrumental in gaining you over to Christ, not only in profession, but, as we trust, in sincerity and truth: but, after all the attempts of deceivers to pervert you, hold that fast which ye have, that no man take your crown (Rev 3:11.), and that we, together with you, may reap the whole of the blessed reward, answerable to the utmost of our hopes and desires, which God, for Christ's sake, has graciously promised to his faithful servants that turn many to righteousness (Dan 12:3.), and to all them that love him (Jam 1:12.)"
2Jn 1:9. Whosoever transgresseth,- Instances of expressing the same thought, both negatively and positively, abound in the first epistle of St. John; (see ch. 2Jn 1:5.) and not only the sentiments, but many of the words of this verse are contained in the first epistle. The doctrine of Christ means the pure Christian doctrine mentioned, 2Jn 1:7.
2Jn 1:10. If there come any unto you,- If any one come unto you. Doddridge. Polycarp is said to have reported, that St. John, on going into the bath at Ephesus to washhimself,seeingCerinthusthere,he immediately hastened out of the bath; saying, "that he was afraid the bath should fall down, when Cerinthus, the enemy of truth, was there;"and Polycarp himself is reported to have treated Marcion with no more civility. Whence we may learn what caution the apostles made use of to avoid intercourse or commerce with those who adulterated the truth. The Jews were forbidden by their rabbis to say, "God speed" to, or to come within four cubits of, a heretic or excommunicated person. Our apostle, however, must not here be understood as excluding the common offices of humanity to such persons; for that is contrary to all the general precepts of benevolence found in the gospel: but, to have received a seducing teacher into their houses, and have given him suitable accommodations, would have been shewing him such regard, and affording him such countenance, as indeed in some measure would have made them answerable for the mischief he might do in the church; such favours being not merely offices of common humanity, but of patronage and friendship; and in the general, at least, a testimony of their approbation, as well as kindness. See 2Jn 1:11.
2Jn 1:12. Having many things to write- Perhaps this lady, or her children, might have several difficulties to propose to the apostle, which he could answer more directly and largely in conversation; or there might be several particulars with respect to the names, characters, behaviour, and doctrine of the false teachers, which St. John might not think proper to commit to writing. When he had said enough in this letter to guard against the present danger, he deferred saying more, till he had an opportunity to visit and converse with them.
2Jn 1:13. The children of thy elect sister greet thee.- Brother and sister very commonly, in the New Testament, mean fellow-christians; but in that sense the word sister would have been too general and indeterminate in this place, and therefore we must understand it of a sister by blood or relationship. The word elect, in this and the first verse, denotes, that these sisters were choice or excellent Christians.
Inferences.-Let us observe the delineation of a love truly Christian, given in this chapter; the love which the apostle, and all who knew the truth, are said to have had towards this excellent lady, for the truth's sake which dwelt in her. Adored be that grace, which preserved her in so high a rank of life, from temptations, which could not fail to surround her! that grace, which rendered her an example of wisdom and piety, great and eminent in proportion to her exalted situation!
Nor can we forbear reflecting, how happy, in consequence of this, she herself was, possessed of grace, mercy, and peace, from God the Father, and Jesus Christ our Lord, in truth and love! What were all the secular honours by which she was distinguished? What the possession of riches, which in their own nature, and unimproved to the pious and charitable purposes to which she improved them, are empty and unsatisfactory; what are these, when compared with such important blessings! We cannot but rejoice, at this distance of time, and ignorant as we are of the named situation, and history, of this worthy lady, that her children walked in the truth. It was a singular joy to St. John, and may be so in a degree to all; and may teach us to lift up our hearts to God in prayer, that all Christian parents, especially pious mothers, and more particularly those whose character in life is so eminently distinguished, may enjoy this happiness, and see the seed that they are, with such commendable industry, sowing in the minds of their tender offspring, growing up, and bringing forth much fruit.
We have, in the beloved apostle, an excellent pattern of a becoming care, to make a correspondence with our Christian friends useful; which we shall do, if, like him, we are exhorting them to the cultivation of mutual love, and to a constant uniform care in keeping the commandments of God; if we continue warning them against the prevailing sins and errors of the day, and urging them to a holy solicitude, that they may not lose what they have already attained; but may receive a full reward for every work of faith, and labour of love, in consequence of a course of resolute and persevering piety.
Persons of the most distinguished goodness have need to be cautioned against that excess of generosity and hospitality, which might sometimes make them partakers with seducers in their evil deeds, by giving them their audience, and wishing them good success, while, by their fair speeches, they impose upon the simplicity of open and upright hearts, who, because themselves are void of fraud, are often void of suspicion too. But there is a prudent caution to be observed upon this head; and it is the part of faithful friendship to suggest it; for many deceivers are come out into the world. For our security against them, let us be always upon our guard, and take care to continue in the doctrine of Christ: that so we may have the Father, and the Son; and if we are interested in their favour, we shall stand in need of nothing, and shall have nothing of which to be afraid. Amen.
REFLECTIONS.-1st, St. John opens his epistle,
1. With the inscription. The elder, John, now far advanced in age, and by office an older, as well as an apostle, unto the elect lady, whom I need not name, as her excellent Christian graces render her so gloriously distinguished; and to her children, heirs with her of the same promise; whom I love in the truth, unfeignedly, and for the sake of him whose image they bear; and not I only, but also all they that have known the truth, and are personally acquainted with them, or have heard of their character in the churches, and cannot but respect and delight in those who adorn so eminently the doctrine of God our Saviour in all things; for the truth's sake which dwelleth in us, which renders the professor more respectable than all riches, birth, or titles; and shall be with us for ever; as if he had said to them, So deep is the truth, as it is in Jesus, grounded in your mind and heart, that I indulge a holy confidence that the relish of it will never be lost, be the remaining years of life ever so many, or the events of them ever so trying.
2. We have the apostolic benediction. Grace be with you, in all its happy fruits and effects, of pardon, strength, and consolation, with mercy and peace, and every blessing that we can ask, or the Lord hath promised to give, from God the Father, and from the Lord Jesus Christ, to whom we are indebted for all, and who is the Son of the Father,-may these graces animate you to walk in truth, and in universal love, according to the tenor of that glorious gospel with which the Lord has favoured you.
3. His congratulation. I rejoiced greatly, that, in some of those excursions which I made for the service of the gospel, I found of thy children walking in the truth, as it is in Jesus, and in their spirit and conduct, a credit to the holy profession which they make, guided by the oracles of God, as we have received a commandment from the Father. Note; (1.) It is a singular joy to ministers, to behold the rising generation ornaments to religion. (2.) We then walk in the truth, when we make God's word a constant rule of conduct.
4. His request and exhortation. And now I beseech thee, lady, as the chief design of my epistle, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another, out of a pure heart fervently, from the divine principle of faith which worketh by love. And this is love, the infallible test of true love to God and man, that we walk after his commandments, with universal and conscientious respect to all his holy will. This is the commandment, that, as ye have heard from the beginning, ye should walk in it, under the influence of this great law of love. Note; Kind exhortations are in general preferable to authoritative commands, and usually much more available.
2nd, The apostle proceeds,
1. To warn and guard this honoured family against the wiles of seducers. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh, breaching the most fatal and heretical doctrines, as that Jesus Christ assumed not the real human nature, but lived and died in appearance only; or that he who was born at Nazareth, was not the true expected Messiah. This is a deceiver and an antichrist, an avowed enemy to the Redeemer's glory and gospel, and a destroyer of the souls of men. Therefore look to yourselves with holy jealousy and watchfulness, that we lose not those things which we have wrought, and be at last disappointed of our hope of you; while you come finally short of eternal salvation, and, after all the most promising appearances and experiences, be seduced by the error of the wicked; but hold fast the truth, and, whereunto ye have already attained, walk by the same rule, mind the same things, that we receive a full reward; that, you persevering and abounding in the grace of God, both we and you may receive the ample reward which, through divine grace, is laid up for us, if faithful unto death. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God, is not influenced by his Spirit, and hath now no part in his salvation: he that abideth in the doctrine of Christ, with regard to his divine Person, real incarnation, mediatorial offices, and the complete salvation which he bestows upon all his faithful people, professing boldly his faith in defiance of all opposition, he hath both the Father and the Son, is admitted into a holy and happy communion with them, and has a most blessed interest in their love and favour.
2. They are enjoined not to give the least countenance to these seducers. If there come any unto you, and bring not this doctrine, receive him not into your house, nor afford him ought of that hospitable entertainment which you kindly give to the faithful ministers of Christ; neither bid him God speed, nor wish the least success to such ungodly attempts as the propagation of these poisonous errors: for he that biddeth him God speed, is partaker of his evil deeds, and an abettor of his wickedness. Note; We need be very cautious, not only to keep from evil ourselves, but to avoid being partakers of other men's sins.
3. He concludes with informing the lady, that he hoped shortly to have a more full personal conference with her on this subject. Having many things to write unto you, I would not write with paper and ink; but I trust to come unto you, and speak face to face, more at large; that our joy may be full, and we may be happy together in the experience of the true grace of God, and be preserved from all deceivers. The children of thy elect sister greet thee! How happy is it where grace thus diffuses itself through a whole family, and those who are united by the ties of blood are thus more nearly united in the bonds of God's love! Amen. Would to God that this were the case in every family!
*.* The Reader is referred to the different Authors mentioned often already.
