NASB (UPDATED) TEXT: 2Jn 1:1-3 1The elder to the chosen lady and her children, whom I love in truth; and not only I, but also all who know the truth, 2for the sake of the truth which abides in us and will be with us forever: 3Grace, mercy and peace will be with us, from God the Father and from Jesus Christ, the Son of the Father, in truth and love.
2Jn 1:1 "The elder" This title (presbuteros) is used to identify the author of both 2 and 3 John. It has a wide variety of meanings in the Bible.
The Johannine writings exhibit authorial designations in different ways.
1. the Gospel uses a cryptic phrase "the beloved disciple"
2. the first letter is anonymous
3. the second and third letters have the title "the elder"
4. Revelation, so uncharacteristic of apocalyptic writing, lists the author as "His servant John"
There has been much discussion among commentators and scholars about the authorship of these writings. They all have many linguistic and stylistic similarities and differences. At this point there is no explanation accepted by all Bible teachers. I affirm John the Apostle's authorship of them all, but this is a hermeneutical issue and not an inspirational issue. In reality the ultimate author of the Bible is the Spirit of God. It is a trustworthy revelation, but moderns just do not know or understand the literary process of its writing or compilation.
SPECIAL TOPIC: ELDER <http://www.freebiblecommentary.org/special_topics/elder.html>
▣ "chosen lady and her children" There has been much discussion about this title. Many have tried to assert this was written to a lady named either Electa, from the Greek word for elect or chosen (Clement of Alexandria) or Kyria, from the Greek term lady (Athanasius). However, I agree with Jerome that this refers to a church for the following reasons.
1. the Greek term for church is feminine (2Jn 1:1 )
2. in the LXX "elect" refers to a body of people (cf. 1Pe 2:9 )
3. this may refer to the church as the bride of Christ (cf. Eph 5:25-32 ; Rev 19:7-8 ; Rev 21:2 )
4. this church has members referred to as children (cf. 2Jn 1:13 )
5. this church has a sister that seems to refer to another local church (cf. 2Jn 1:13 )
6. there is a play between the singular and the plurals throughout the chapter (singular in 2Jn 1:4-5 ; 2Jn 1:13 ; plurals in 2Jn 1:6 ; 2Jn 1:8 ; 2Jn 1:10 ; 2Jn 1:12 )
7. this term is used in a similar way for a church in 1Pe 5:13
▣ "whom" It is surprising that this is a masculine plural pronoun because it is meant to link up to either "lady," which is feminine, or "children" which is neuter. I think it was John's way of marking the phrase as symbolic.
▣ "I love" John uses phileô synonymously with agapaô in the Gospel and Revelation, but in I, II, and 3 John he uses only agapaô (cf. 2Jn 1:3 ; 2Jn 1:5-6 ; 1Jn 3:18 ).
▣ "truth" Truth is an often repeated theme (cf. 2Jn 1:1 [twice],2,3,4). The phrase "this teaching" in 2Jn 1:9 [twice] and 1:0 is synonymous with "truth." This term is probably emphasized because of the local heresy that is obvious in this little letter (cf. 2Jn 1:4 ; 2Jn 1:7-10 ) as in 1 John.
"The truth" can refer to one of three things: (1) the Holy Spirit in John (cf. Joh 14:17 ); (2) Jesus Christ Himself (cf. Joh 8:32 ; Joh 14:6 ); and (3) the content of the gospel (cf. 1Jn 3:23 ). See Special Topics at Joh 6:55 ; Joh 17:3 .
2Jn 1:2 "which abides in us" This is a present active participle of one of John's favorite terms to describe believers, "abide." See Special Topic at Joh 2:10 . This seems to refer to the indwelling Holy Spirit (cf. Rom 8:9 ; or Son, Rom 8:9-10 ). All the Persons of the Trinity also abide in/with/by believers (cf. Joh 14:23 ).
▣ "will be with us forever" Truth abides in and remains with all believers forever. What a powerful statement of assurance! See Special Topic at 1Jn 5:13 . Truth is both the person of the gospel and the message of the gospel. This "truth" always issues in love, love for God, love for fellow covenant brothers/sisters, and love for a lost world (cf. 1Jn 4:7-21 ).
"Forever" is literally "into the age" (cf. Joh 4:14 ; Joh 6:51 ; Joh 6:58 ; Joh 8:35 ; Joh 8:51 ; Joh 10:28 ; Joh 11:26 ; Joh 12:34 ; Joh 13:8 ; Joh 14:16 ; 1Jn 2:17 ). See Special Topic: Forever at Joh 6:58 .
2Jn 1:3 "Grace, mercy, and peace" This is a typical introduction to a Greek letter of the first century with two exceptions. First, it has been slightly altered to make it uniquely Christian. The Greek term for "greeting" is chairein. It has been altered to charis, which means "grace." This introduction is very similar to the Pastoral Epistles, 1Ti 1:2 ; 2Ti 1:2 ; two of there terms are repeated in Paul's introduction to Galatians and 1 Thessalonians.
Second, the normal grammatical construction is a prayer or wish for health. However, 2 John is a statement of truth, a promise of standing with God with a desired Divine outcome.
Theologically one wonders if there is an intentional order or relationship between these terms. Grace and mercy reflect the character of God that brings a free salvation through Christ to fallen mankind. Peace reflects the recipient of God's gift. The believers experience a complete transformation. As the Fall affected all aspects of human life, so too, salvation restores, first through position (justification by faith), then by a radical shift in worldview enabled by an indwelling Spirit, which results in a progressive Christlikeness (progressive sanctification). The image of God in mankind (cf. Gen 1:26-27 ) is restored!
The other possibility relates to the need for these three terms in light of the false teachers. They questioned "grace" and "mercy" and brought everything but "peace." It is also a point of interest to note that this is the only use of "mercy" (eleeôi) in all of John's writings. "Grace" (charis) is used only here, in the Gospel in Joh 1:14 ; Joh 1:16-17 , and Revelation (cf. Rev 1:4 ; Rev 22:21 ).
The Jerome Biblical Commentary mentions the fact that these three terms have OT covenant connections (p. 412). The writers of the NT (except Luke) were Hebrew thinkers, writing in Koine Greek. Much of the vocabulary of the NT has Septuagint origins.
▣ "from God the Father and from Jesus Christ" Both nouns have the preposition (para) which grammatically puts them on equal footing. This was a grammatical way to assert the full deity of Jesus Christ.
▣ "the Son of the Father" A continuing emphasis in 1 John is that one cannot have the Father without having the Son (cf. 1Jn 2:23 ; 1Jn 4:15 ; 1Jn 5:10 ). The false teachers claimed a unique and special relationship with God, but theologically depreciated the person and work of the Son. John repeats again and again that Jesus is the (1) full revelation of the Father and (2) the only way (cf. Joh 14:6 ) to the Father.
NASB (UPDATED) TEXT: 2Jn 1:4-6 4I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father. 5Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another. 6And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it.
2Jn 1:4 "I was very glad" This is an aorist passive (deponent) indicative. Possibly the Elder heard about this church from some of its traveling members.
▣ "to find some of your children walking in truth" This refers either to
1. godly, loving lives of some in the church (cf. 2Jn 1:3-4 )
2. a way of acknowledging the presence of heretics within the congregation who had led some astray
▣ "just as we have received commandment to do from the Father" This is an aorist active indicative which refers to the giving of the commandment to love one another, even as Jesus loved them (cf. Joh 13:34-35 ; Joh 15:12 ; 1Jn 3:11 ; 1Jn 4:7 ; 1Jn 4:11-12 ; 1Jn 4:21 ).
2Jn 1:5 "we have had from the beginning" This is an imperfect active indicative which refers to the beginning of Jesus' teaching (cf. 1Jn 2:7 ; 1Jn 2:24 ; 1Jn 3:11 ). The content of the commandment is reaffirmed as "love for one another" (cf. 2Jn 1:5 ) and "acknowledge Jesus Christ as coming in the flesh" (cf. 2Jn 1:7 ). Notice it is content, personal and lifestyle.
▣ "that we love one another" This is a present active subjunctive (as is the last verb in this verse, walk). It was characteristic of the heretics to be exclusivistic and unloving. This forms the first of John's three tests for how one knows he is a Christian. In the book of 1 John these three tests are: love, lifestyle, and doctrine. These three tests are repeated in 2 John.
2Jn 1:6 "And this is love" Love (agapç) is an ongoing (present tense) action, not just a feeling. Love is "the sign" of all true believers (cf. 1 Corinthians 1:3 ; Gal 5:22 ; 1Jn 4:7-21 ).
▣ "from the beginning" See note at 1Jn 1:1 . I think the phrase is used in 1 John and 2 John as a reference to the beginning of Jesus' public ministry.
▣ "walk in it" Christianity is an initial commitment and a lifestyle change (cf. 1Jn 2:6 ). Our lifestyle does not save us, but it does verify that we are saved (cf. Eph 2:8-10 ).
NASB (UPDATED) TEXT: 2Jn 1:7-11 7For may deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. 8Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. 9Anyone who goes too far and does not abide in the teachings of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. 10If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greeting; 11for the one who gives him a greeting participates in his evil deeds.
2Jn 1:7 "For many deceivers" The word "deceivers" comes from the Greek word planç, from which we get the English term "planet." In the ancient world the movement of the heavenly bodies was mapped and studied (zodiak). The stars fit into stable patterns, but some stars (i.e., planets) moved irregularly. The ancients called them "wanderers." This developed metaphorically into those who wander from the truth.
These false teachers are not just sincerely wrong or misled persons who are ignorant of the gospel. In John's writings both the Pharisees and the false teachers rebel against the clear light they have received. This is why their rebellion is characterized as "the unpardonable sin" or "the sin unto death" (see notes at 1Jn 5:16 ). The tragedy is that they also caused others to follow them to destruction. The NT clearly reveals that false teachers will appear and cause great problems (cf. Mat 7:15 ; Mat 24:11 ; Mat 24:24 ; Mar 13:22 ; 1Jn 2:26 ; 1Jn 3:7 ; 1Jn 4:1 ).
▣ "have gone out into the world" The world here is simply our physical planet. These false teachers have either left the Christian church (cf. 1Jn 2:19 ) or they are on missionary assignments (cf. 3 John).
▣ "those who do not acknowledge" This is the term homologeô, which implies a public profession and confession of faith in Christ. See SPECIAL TOPIC: Confession <http://www.freebiblecommentary.org/special_topics/confession.html> at Joh 9:22-23 .
▣ "Jesus Christ as coming in the flesh" These deceivers continue in their false teachings about the person of Christ. This verse repeats the admonition to "test the spirits" of 1Jn 4:1-6 , especially as they relate to Jesus' full humanity (cf. Joh 1:14 ; 1Ti 3:16 ). Gnosticism affirmed an eternal dualism between "spirit" (God) and "matter" (flesh). To them, Jesus could not be fully God and fully man.
There seems to have been at least two theological streams within early Gnostic thought.
1. denial of Jesus' humanity (Docetic); He appeared to be human, but was a spirit
2. denial that Christ died on the cross; this group (Cerinthian) asserted that the "Christ spirit" came on the man Jesus at his baptism and left Him before He died on the cross
It is possible that the present tense, "coming in the flesh," is John's way of rejecting Cerinthian Gnosticism and 1Jn 4:1-6 is his way of rejecting Docetic Gnosticism.
▣ "This is the deceiver and the antichrist" In 1Jn 2:18 there is a distinction between the plural "antichrists" and the singular "the Antichrist." The plural had come in John's day and they had left the churches (cf. 1Jn 2:19 ), but the singular is projected into the future (see "the man of lawlessness" in 2 Thessalonians 2). However, in this verse, the singular is used, like the plural in 1Jn 2:18-25 .
2Jn 1:8 "watch yourselves" This is a Present active imperative. It is the term "see" (blepô), used metaphorically for a warning against evil (cf. Mat 24:4 ; Mar 13:5 ; Luk 21:8 ; Act 13:40 ; 1Co 8:9 ; 1Co 10:12 ; Gal 5:12 ; Heb 12:25 ). Believers are responsible for discerning error because
1. they know the gospel
2. they have the Spirit
3. they have ongoing fellowship with Christ
NASB "that you do not lose what we have accomplished"
NKJV "that we do not lose those things we worked for"
NRSV "so that you do not lose what we have worked for"
TEV "so that you will not lose what we have worked for"
NJB "or all our work will be lost"
There is a Greek manuscript variation in this verse related to the first pronoun: should it be "you" (NASB, NRSV, TEV) or "we" (NKJV)? The UBS4 text supports "you," meaning the believers addressed might not accomplish the goals of the gospel given them by the Apostolic witness.
▣ "but that you may receive a full reward" This is an aorist subjunctive which points back to their reception of the gospel. The subjunctive's contingency is not related to their salvation, but the maturity and expansion of the gospel through them (cf. 1Co 9:27 ; 1Co 15:10 ; 1Co 15:14 ; 1Co 15:58 ; 2Co 6:1 ; Gal 2:2 ; Php 2:16 ; 1Th 2:1 ; 1Th 3:5 ).
2Jn 1:9 NASB "Anyone who goes too far and does not abide in the teaching of Christ"
NKJV "Whoever transgresses and does not abide in the doctrine of Christ"
NRSV "Everyone who does not abide in the teaching of Christ"
TEV "Anyone who does not stay with the teaching of Christ, but goes beyond it"
NJB "If anybody does not remain in the teaching of Christ but goes beyond it"
First, notice the negative use of pas. The gospel invitation is to "all," but unfortunately so also is the potential for heresy. This potential heresy is characterized by two present active participles: "goes beyond" and "does not abide." The first "going beyond" may have been a catchword for the false teachers' implying they had advanced truth beyond the eyewitness Apostles. Believers are characterized by the word of truth abiding in them (cf. Joh 8:31 ; Joh 15:7 ; 1Jn 2:14 , the negative in Joh 5:38 ; 1Jn 1:10 ). See Special Topic on Perseverance at Joh 8:31 and Apostasy at Joh 6:64 .
The genitive phrase "of Christ" could refer to
1. teachings of Christ
2. teachings about Christ
3. John's common double meanings
Genitives are numerous and vague! Only context can determine the intended meanings but often, as here, they overlap.
▣ "does not have God" The "teaching of Christ" and the "truth" of 2Jn 1:2 are parallel. False teachers and their followers have no reward (cf. 2Jn 1:8 ). They are spiritually lost and not with God because to have the Father one must have the Son (cf. 1Jn 5:10-12 ). The use of the verb "has" (twice, present active indicative) with God is found only here and 1Jn 2:23 .
2Jn 1:10 "If" This is a first class conditional sentence assumed to be true from the author's perspective or for his literary purposes. False teachers will come!
▣ "do not receive him into your house" This is a present active imperative with the negative particle which often implies the stopping of an act in process (the context must determine).
The "house" could refer to Christian hospitality (cf. Mat 25:35 ; Rom 12:13 ; 1Ti 3:2 ; Tit 1:8 ; Heb 13:2 ; 1Pe 4:9 or 3Jn 1:5-6 ), but in context it probably refers to inviting a traveling minister to speak to the house church (cf. Rom 16:5 ; 1Co 16:19 ; Col 4:15 ; Phm 1:2 ).
▣ "and do not give him a greeting" This is another present active imperative with the negative particle. Do not identify yourself with this "so-called Christian." Any hint of fellowship might be misunderstood as approval (cf. 2Jn 1:11 ). This statement is very hard to apply to today. So many claim to be Christians. Yet in an attempt to share with them we must be cordial and engaging in conversation. Still, Christian leaders must beware of any identification with heresy. This, of course, does not apply to Christian denominations!
NASB (UPDATED) TEXT: 2Jn 1:12-13 12Though I have many things to write to you, I do not want to do so with paper and ink; but I hope to come to you and speak face to face, so that your joy may be made full. 13The children of your chosen sister greet you.
2Jn 1:12 "have many things to write to you" This is similar to the ending of 3Jn 1:13-14 .
▣ "your joy may be made full" This is a perfect passive subjunctive periphrastic of purpose (a purpose clause shows contingency). This was a common theme in John (cf. Joh 3:29 ; Joh 15:11 ; Joh 16:24 ; Joh 17:13 ; 1Jn 1:4 ). This joy was based on
1. the presence of the teacher
2. the knowledge of truth that he brought
John mentioned his "joy" in 2Jn 1:4 at the continuing walk of love and obedience.
2Jn 1:13 This verse, like 2Jn 1:1 , uses metaphorical language to speak of a sister church and its members.
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.
