2 John · Chapter 1

V. 1. The elder-An appellation suited to a familiar letter, but upon a weighty subject.

To the elect-That is, Christian. Kuria is undoubtedly a proper name, both here and in 2 John 1:5; for it was not then usual to apply the title of lady to any but the Roman empress; neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle. Whom-Both her and her children.

I love in the truth-With unfeigned and holy love.

Verse 1. The elder] John the apostle, who was now a very old man, generally supposed to be about ninety, and therefore he uses the term o presbuterov, presbyter or elder, not as the name of an office, but as designating his advanced age. He is allowed to have been the oldest of all the apostles, and to have been the only one who died a natural death. This title led some of the ancients to attribute this epistle to a person called John the Presbyter, a member of the Church at Ephesus; and not to John the apostle. But this is a groundless supposition.

The elect lady] eklekth kuria. As kuria, kuria, may be the feminine of kuriov, kurios, lord, therefore it may signify lady; and so several, both ancients and moderns, have understood it. But others have considered it the proper name of a woman, Kyria; and that this is a very ancient opinion is evident from the Peshito Syriac, the oldest version we have, which uses it as a proper name [Syriac] koureea, as does also the Arabic [Arabic] kooreea.

Some have thought that Eclecta was the name of this matron, from the word eklekth, which we translate elect, and which here signifies the same as excellent, eminent, honourable, or the like. Others think that a particular Church is intended, which some suppose to be the Church at Jerusalem, and that the elect sister, 2 John 1:13, means the Church at Ephesus; but these are conjectures which appear to me to have no good ground. I am satisfied that no metaphor is here intended; that the epistle was sent to some eminent Christian matron, not far from Ephesus, who was probably deaconess of the Church, who, it is likely, had a Church at her house, or at whose house the apostles and travelling evangelists frequently preached, and were entertained. This will appear more probable in the course of the notes.

Whom I love in the truth] Whom I love as the Christian religion requires us to love one another.

And not I only] She was well known in the Churches; many had witnessed or heard of her fidelity, and partook of her hospitality; so that she had a good report of all Christians in that quarter.

Verses 1, 2. The elder — An appellation suited to a familiar letter; for the import of it see the preface: unto the elect — That is, the Christian; lady — Or Kuria, rather, for the word seems to be a proper name, both here and in verse 5, it not being then usual to apply the title of lady to any but the Roman empress, neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle; and her children — There is no mention made by the apostle of this matron’s husband, either because he was dead, or because he was not a Christian; whom — That is, both her and her children; I love in the truth — Or rather (as alhqeia is without the article) in truth. The meaning is, whom I love with unfeigned and holy love. The sincerity and purity of his love to this family, the apostle showed on the present occasion, by his earnestness to guard them against being deceived by the false teachers, who were then going about among the disciples of Christ. And not I only love her and them, but also all love them that have known the truth — As it is in Jesus, and have had any opportunity of becoming acquainted with them. For the truth’s sake — Because you have embraced the same truth of the gospel which I myself, and other faithful Christians, have received; which dwelleth in us — As a living principle of faith and holiness; see Philippians 1:6; 1 John 2:14; and shall be with us for ever — Which, I trust, God will enable us to believe and obey to the end of our lives.

Verse 1. The elder unto the elect lady. So most versions read; but Dr. HAMMOND suggests that eclecte signifies a church, and that syneclecte is used in that sense for another or a sister church. Kuria, lady, may import a title of honour and respect. Kurie, Lord, or Cyr, Syr, and now Sir. Besides, Kuria among the Athenians, and also among the Romans, signifies the assembly. Hence, the words may be read, “the elect church or congregation.” HEINSIUS argues well on this subject, and he is mostly original. He cites 1 Peter 5:13. The church which is at Babylon, elect together with you, to prove that St. John addressed, not a lady, but the church. And he adds from Jerome the like phrases. “The multitude of elect gentiles — the elect of Corinth — the elect of Macedonia — the elect of Ephesus — the elect lady — and the elect children.” For they viewed the whole christian church as succeeding carnal Israel in favour. — These arguments may seem fair, yet the judgment of the ancients was in general, that this is a private letter to a noble Greek lady, whose children were christians.

1. The elder—According to his modest custom, St. John utters not his own name, nor gives his highest title, apostle. He was not, like St. Paul, compelled by gainsayers to such brave self-assertion. Every body knew he was the sole survivor of the twelve, and ready to call him apostle; or, as he was later styled, the theologos, theologian. As every apostle was by rank an elder, so St. John, like St. Peter, (1 Peter 5:1,) styles himself by that lesser title. But while St. Peter is a co-presbyter, St. John is the presbyter; the elder whom all Asia Minor knew. Elders there were in plenty, but there was but one the elder in Asia. He does not call himself episcopos, though that term designated the same rank; because, probably, 1, that term was just beginning to be appropriated to a superpresbyterial grade of men; and, 2, the term elder pointed to his venerable age, and was a proper antithesis to his frequent address to his hearers, little children. Some scholars have drawn an argument from this title to attribute the authorship of this epistle to a certain so-called Presbyter John, who, as they suppose, resided in Ephesus at the same time with the apostle. But, 1, the existence of such a John is too doubtful to permit any reasonable critic from attributing to him any writing, or anything else; and, 2, this shadow of a John did not bear the title of Presbyter. That title is a mistaken later addition to his name, arising from the fact that he seems to be mentioned as one in a number of presbyters; but presbyters in the sense of early or ancient fathers of the Church. Elect lady—The epithet elect is here used, as in verse 13, as an honorary term. Chosen of God through a blessed faith in Christ, and so a choice one among women. Also adorning that faith with Christian graces, and so a choice one, a very elect lady, among Christians. But it is probable that the Greek word for lady here, Kyria, (or Cyria, like its masculine form Cyrus,) is a proper name. Examples of such a use are found. We would only have to print the word lady with a capital to preserve the double sense which, perhaps, St. John intended. Many commentators, including Huther and Wordsworth, maintain that the word lady is symbolically used of a Christian Church to which this epistle was addressed. Others, that it was addressed to the universal Church under this title. It certainly can be read plausibly under either supposition. But the former of these suppositions is, we think, entirely improbable. 1. The allegorical is not to be adopted where the literal will, as in this case, suit as well or better. A Church is often signified under symbol of a woman, especially in St. John’s Apocalypse: but that a letter should be addressed to a Church through its officials under the symbol of a lady, ingeniously carried through, is eminently unnatural. 2. The analogy of the third epistle is against the allegory. It is a simple letter addressed to a leading man in a certain Church. We may safely infer, accordingly, that this is addressed to a certain Christian woman. In one case the address is, The elder unto the well beloved Gaius; in the other, The elder unto the elect lady. Children, whom—The whom is, in the Greek, masculine, implying that some of the children were males; but it would also include with them females, just as our word mankind includes both sexes. The whom includes both lady and children. In the truth—With that pure and holy love embraced in the sphere of Christian truth. But especially is meant, the truth of a real personal bodily Christ, in opposition to the phantasm of the Docetae. All—All Christians love all Christians. And so all who have known the truth loved the elect lady.

V. 2. For the truth's sake, which abideth in us-As a living principle of faith and holiness.

Verse 2. For the truth’s sake] On account of the Gospel. Which dwelleth in us] By the grace which it has proclaimed. And shall be with us] For God will preserve not only the Christian religion but its truth, all its essential doctrines for ever. And they that abide in the truth shall go whither that truth leads, i.e. to glory. The Armenian has a strange reading here: “For the truth’s sake which dwelleth in us, because it is also with you; and ye shall be with us for ever.” But this is supported by no other version, nor by any MS.

Verses 1, 2. The elder — An appellation suited to a familiar letter; for the import of it see the preface: unto the elect — That is, the Christian; lady — Or Kuria, rather, for the word seems to be a proper name, both here and in verse 5, it not being then usual to apply the title of lady to any but the Roman empress, neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle; and her children — There is no mention made by the apostle of this matron’s husband, either because he was dead, or because he was not a Christian; whom — That is, both her and her children; I love in the truth — Or rather (as alhqeia is without the article) in truth. The meaning is, whom I love with unfeigned and holy love. The sincerity and purity of his love to this family, the apostle showed on the present occasion, by his earnestness to guard them against being deceived by the false teachers, who were then going about among the disciples of Christ. And not I only love her and them, but also all love them that have known the truth — As it is in Jesus, and have had any opportunity of becoming acquainted with them. For the truth’s sake — Because you have embraced the same truth of the gospel which I myself, and other faithful Christians, have received; which dwelleth in us — As a living principle of faith and holiness; see Philippians 1:6; 1 John 2:14; and shall be with us for ever — Which, I trust, God will enable us to believe and obey to the end of our lives.

2. And all love her for the indwelling truth’s sake; or on account of that indwelling truth. The common possession of that truth is a common ground and inspiration of mutual love. The Christian loves the Christian because he is a Christian. Shall be… forever—It is intrinsically a permanent possession. Yet the condition of its being retained by us is expressed in verse 9, and is implied here. It will abide in us while we abide in it.

V. 3. Grace takes away guilt; mercy, misery: peace implies the abiding in grace and mercy. It includes the testimony of God's Spirit, both that we are his children, and that all our ways are acceptable to him. This is the very foretaste of heaven itself, where it is perfected.

In truth and love-Or, faith and love, as St. Paul speaks. Faith and truth are here synonymous terms.

Verse 3. Grace be with you] This is addressed to her, her household, and probably that part of the Church which was more immediately under her care.

The Son of the Father] The apostle still keeps in view the miraculous conception of Christ; a thing which the Gnostics absolutely denied; a doctrine which is at the ground work of our salvation.

Verse 3. Grace be with you, &c. — See on Romans 1:7. Grace takes away the guilt and power of sin, and renews our fallen nature; mercy relieves our misery; peace implies our abiding in grace and mercy. It includes the testimony of God’s Spirit and of our own conscience, both that we are his children, and that all our ways are acceptable to him. This is the very foretaste of heaven, where it is perfected: in truth and love — Truth embraced by a lively faith, and love to God, his children, and all mankind, flowing from discoveries of his favour.

Ver. 3. Grace, the fountain and origin of all covenant blessings, be with you; mercy and peace, the effect of that exuberance, from God the Father, sole author of salvation, and from the Lord Jesus Christ, the Son of the Father, in truth and love, and who is the only Mediator, through whom any blessing can be conferred on sinful man. Such is the current language of the new testament, such the form of sound words we have received of the Lord, and they need no comment.

3. Grace… mercy… peace—See notes on Romans 1:7; 2 Corinthians 1:2; 1 Timothy 1:2. And from the Son—The Son is here mentioned with great distinctness because the question in vital debate was as to his real personality. In truth—The truth of Christ’s real and divine nature. Love—The vital communion of believers based on a real Christ. The truth recurs again in verse 4, and the love in verse 5. The love and truth unfolded, 4-6.

V. 4. I found of thy children-Probably in their aunt's house, 2 John 1:13.

Walking in the truth-In faith and love.

Verse 4. That I found of thy children walking in truth] I have already supposed this Christian matron to be mother of a family, probably a widow, for no mention is made of her husband; and that she was also a deaconess in the church, and one in those house the travelling evangelists preached, and there they were entertained. The children mentioned here may either be her own children, or those members of the Church which were under her care, or some of both. The apostle was glad to find, probably by an epistle sent from herself to him, or from the information of some of the itinerant evangelists, that the work of God was prospering in the place where she lived, and also in her own household. He does not say that all were walking in the truth, but ek twn teknwn, some of her children; there was a growing and spreading work, and there were many adversaries who strove to pervert them who had already believed, and perhaps were successful in drawing several away from their simplicity.

Verse 4. I rejoiced greatly that I found of thy children — That is, some of thy children; walking in truth — In a manner agreeable to the gospel. It is probable that John speaks of such of her children as he had met with in the course of his travels, probably at their aunt’s house, verse 13; and that having conversed with them, and observed their conduct, he had found reason to conclude that they were truly pious, and sound in the faith. After their return home, it seems, he inscribed this letter to them as well as to their mother, and by the commendation which he bestowed on them in it, he no doubt encouraged them much to persevere in the truth. By the joy which this circumstance gave the apostle, was manifested the disposition of a faithful minister of Christ; for such derive great happiness from the faith and holiness of their disciples.

Ver. 4. I rejoiced greatly that I found of thy children walking in the truth. It would seem from this that John wrote this epistle to a pious lady and her family, whom he sometimes visited, as our Lord visited at the house of Martha and Mary at Bethany, and that on some of these occasions he had the satisfaction to find that his visits had not been in vain. He found some of the children had been converted, if not all, and. now he tenders his congratulations on their account.

The apostle’s description of the nature of true religion is full of beautiful simplicity — it is a walking in the truth. The gospel is by way of eminence “the truth,” the truth as it is in Jesus. I declared unto you the gospel, says Paul, how that Christ died for our sins and rose again, according to the scriptures. Nothing short of this gospel deserves the name of truth. Walking in the truth supposes that it has a practical and progressive tendency, and those only are true believers who live under its influence. To believe in the Lord Jesus Christ for salvation, is to walk after his commandments: ver. 6. Walking stands opposed to indifference and inaction: many know the truth who neither love it nor walk in it. True religion cannot be long concealed, when it takes possession of the heart it will appear in the life. John found these young persons walking in the truth. When he visited he found them reading the scriptures, inquisitive and attentive to edifying conversation; he saw them tender and suitably affected with the truth, feeling an interest in all that related to the glory of Christ and the advancement of his kingdom; he saw them carrying their religion into retirement, and pervading their domestic deportment. And when he afterwards reflected upon the conduct of this pious and happy family, he “rejoiced greatly,” and offered his paternal salutations. Nothing is more interesting to a pious and benevolent mind than to see young persons brought to the knowledge of the truth and to believe in Jesus, especially the children of those we esteem and love. The conversion of an aged sinner is refreshing, but of those who are young in years it is still more so. They are the hope of the church: in them we see the germ of future ministers, who shall proclaim the gospel when our work is done; the germ of future missionaries, who shall carry the gospel to the ends of the earth. Instead of the fathers shall come up the children to call Him blessed.

4. Rejoiced greatly—Compare 3 John 1:3. I found—Either on one of his circuits through the Churches of Asia Minor, or, perhaps, on a visit of some of them at Ephesus. Of—Understand some before of. Walking in truth—A very expressive phrase. Truth, the truth of a real Christ and of his gospel, was the very atmosphere of light in which they visibly walked. Their association was not with errorists, nor their conduct accordant with corruptionists. Their movements accorded with Christian doctrine and purity.

V. 5. That which we had from the beginning-Of our Lord's ministry. Indeed it was, in some sense, from the beginning of the world. That we may love one another-More abundantly.

Verse 5. That which we had from the beginning] The commandment to love one another was what they had heard from the first publication of Christianity, and what he wishes this excellent woman to inculcate on all those under her care. The mode of address here shows that it was a person, not a Church, to which the apostle wrote.

Verse 5. Now, I beseech thee, Kuria — This sort of address suits a particular person much better than a whole church, consisting of many individuals, to which, in the opinion of some, this letter was directed; not as though I wrote a new commandment — A commandment which thou didst never hear before; but that which we had from the beginning — Of our Lord’s ministry. Indeed it was in some sense from the beginning of the world; that we love one another — More abundantly. The apostle does not here speak of a new commandment in the sense in which our Lord used that phrase John 13:34; (see on 1 John 2:7, 8;) but his meaning is, either that the commandment to love one another, which he gave to this family, was not a commandment which had never been delivered to the church before, or that it was not a commandment peculiar to the gospel. The first of these seems to be the apostle’s meaning; as he tells this matron that the disciples of Christ had had this commandment delivered to them from the beginning. In inculcating mutual love among the disciples of Christ so frequently and so earnestly in all his writings, John showed himself to be, not only a faithful apostle of Christ, but a person of a most amiable and benevolent disposition; his own heart being full of love to all mankind, and particularly to the followers of Jesus, he wished to promote that holy and happy temper in all true Christians.

5. And now—In view of this evidence of adherence to Christian truth, I beseech that the Christian love be added. A new commandment—See notes on 1 John 2:7, 8. From the beginning—From our first listening to the gospel of love.

V. 6. And this is the proof of true love, universal obedience built on the love of God.

This-Love.

Is the great commandment which ye have heard from the beginning-Of our preaching.

Verse 6. And this is love] That is, our love is shown and proved by our walking according to the commandments of God; for love is the principle of obedience.

Verses 6, 7. And this is love — The principal proof of true love, first to God, and then to his people; that we walk after his commandments — That we be obedient to his will in all things. This love is the great commandment, which ye have heard from the beginning — Of our preaching; that ye should walk in it — Should persevere in love. For many deceivers, &c. — See on 1 John 4:1: as if he had said, Carefully keep what you have heard from the beginning; for many seducers are come; who confess not that Jesus Christ is come — Or came, as ercomenon (considered as the participle of the imperfect) may be rendered; for Jesus Christ was not on earth in the flesh when John wrote this; as the translation in our Bible, is come, imports. He had come in the flesh, but was gone. So that no translation of this clause, which represents Jesus Christ as then present, can be just. The apostle alludes to the rise of those heretics, who affirmed that Christ came only in appearance; and who, of course, denied his priestly, if not also his prophetic and kingly office. This — Every one who does this, who does not acknowledge that Christ came in the flesh; is a deceiver — A seducer from God; and antichrist — An enemy to Christ.

6. This… love—It is not a mere emotion palpitating in the breast. If genuine the love will be alive. It will shape itself into an outward walk, a walk coinciding with the divine law, or commandment; namely, Christ’s “golden rule” of love. In it—In love.

Reasons for this beseech—the widespread of the errorists, 7-11. The main purpose of the epistle now discloses itself—to warn the faithful lady and her children against the Gnostic deceivers, who were teaching a phantasm Christ.

V. 7. Carefully keep what ye have heard from the beginning, for many seducers are entered into the world, who confess not Jesus Christ that came in the flesh-Who disbelieve either his prophetic, or priestly, or kingly office. Whosoever does this is the seducer-From God. And the antichrist-Fighting against Christ.

Verse 7. For many deceivers, &c.] Of these he had spoken before, see 1 John 4:1, &c. And these appear to have been Gnostics, for they denied that Jesus was come in the flesh. And this doctrine, so essential to salvation, none could deny but a deceiver and an antichrist. Instead of eishlqon are entered in, many excellent MSS. and versions have exhlqon, are gone out. The sense is nearly the same.

Verses 6, 7. And this is love — The principal proof of true love, first to God, and then to his people; that we walk after his commandments — That we be obedient to his will in all things. This love is the great commandment, which ye have heard from the beginning — Of our preaching; that ye should walk in it — Should persevere in love. For many deceivers, &c. — See on 1 John 4:1: as if he had said, Carefully keep what you have heard from the beginning; for many seducers are come; who confess not that Jesus Christ is come — Or came, as ercomenon (considered as the participle of the imperfect) may be rendered; for Jesus Christ was not on earth in the flesh when John wrote this; as the translation in our Bible, is come, imports. He had come in the flesh, but was gone. So that no translation of this clause, which represents Jesus Christ as then present, can be just. The apostle alludes to the rise of those heretics, who affirmed that Christ came only in appearance; and who, of course, denied his priestly, if not also his prophetic and kingly office. This — Every one who does this, who does not acknowledge that Christ came in the flesh; is a deceiver — A seducer from God; and antichrist — An enemy to Christ.

Ver. 7, 8. Many deceivers are entered into the world. These were jewish teachers and apostates, who denied the Godhead of Christ, and also that he was come in the flesh, or was really incarnate. To give up the faith, the homo-ousion faith, that the Son is one substance with the Father, is in fact to give up both the Father and the Son.

7. Deceivers—Leaders into antichristian error. Are entered into—The better reading is, have gone out: as if the deceivers issued from some common hive or from some common teacher or school of error. Into the world—From their headquarters into the broad public world. An antichrist—Note on 1 John 2:18. According to St. John’s use here of the word, an antichrist signifies any emissary from the hive of antichristian leaders.

V. 8. That we lose not the things which we have wrought-Which every apostate does.

But receive a full reward-Having fully employed all our talents to the glory of him that gave them. Here again the apostle modestly transfers it to himself.

Verse 8. Look to yourselves] Be on your guard against these seducers; watch, pray, love God and each other, and walk in newness of life. That we lose not those things which we have wrought] That we apostles, who have been the means of your conversion, may not be deprived of you as our crown of rejoicing in the day of the Lord Jesus. Instead of the first person plural, apoleswmen, &c., WE lose, &c., many MSS., versions, and fathers, read the whole clause in the second person plural, apoleshte, YE lose, &c. Take heed to yourselves that YE lose not the things which YE have wrought, but that YE receive a full reward. This reading is more consistent and likely, and is supported by at least as good evidence as the other. We find that if these persons did not keep on their guard they might lose their salvation, and the apostles their rejoicing in the day of the Lord Jesus. Even this intimation might put them on their guard. Had the apostle said ye cannot finally fall, what a different effect would it have produced! Griesbach has placed these readings in the margin as being very probable.

Verses 8, 9. Look to yourselves — Take heed, lest you grow remiss or negligent in the course of your obedience. That we lose not, &c. — Lest you lose the reward of what you have already done, which every apostate does; but that we receive — Which every one that is faithful unto death shall do; a full reward — That, having fully employed all our talents to the glory of him that gave them, we may receive the whole portion of felicity which God has promised to diligent, persevering Christians. Receive this as a certain rule; whosoever transgresseth — Any law of God; and abideth not — Does not persevere; in his belief of, and obedience to, the doctrine of Christ, hath not God — For his Father and his God. He that abideth in the doctrine of Christ — Believing and obeying it; hath both the Father and the Son — Who have confirmed that doctrine in the most ample manner.

Ver. 7, 8. Many deceivers are entered into the world. These were jewish teachers and apostates, who denied the Godhead of Christ, and also that he was come in the flesh, or was really incarnate. To give up the faith, the homo-ousion faith, that the Son is one substance with the Father, is in fact to give up both the Father and the Son.

8. Look to yourselves—Words of solemn warning, warning against the deceptions of the deceivers. We—The apostles by whom the true doctrine was witnessed and the true Church established. We have wrought—In your conversion and formation into genuine Christians. A full reward— For the accomplishment of your full salvation. A reading preferred by Alford substitutes ye for we in both parts of the verse.

V. 9. Receive this as a certain rule: Whosoever transgresseth-Any law of God.

Hath not God-For his Father and his God.

He that abideth in the doctrine of Christ-Believing and obeying it. He hath both the Father and the Son-For his God.

Verse 9. Whosoever transgresseth] parabainwn. He who passes over the sacred enclosure, or goes beyond the prescribed limits; and abideth not in the doctrine-does not remain within these holy limits, but indulges himself either in excesses of action or passion; hath not God for his Father, nor the love of God in his heart.

Hath both the father and the Son.] He who abideth in the doctrine of Christ, his body is a temple of the Holy Trinity, and he has communion with the Father as his Father, and with the Son as his Saviour and Redeemer.

Verses 8, 9. Look to yourselves — Take heed, lest you grow remiss or negligent in the course of your obedience. That we lose not, &c. — Lest you lose the reward of what you have already done, which every apostate does; but that we receive — Which every one that is faithful unto death shall do; a full reward — That, having fully employed all our talents to the glory of him that gave them, we may receive the whole portion of felicity which God has promised to diligent, persevering Christians. Receive this as a certain rule; whosoever transgresseth — Any law of God; and abideth not — Does not persevere; in his belief of, and obedience to, the doctrine of Christ, hath not God — For his Father and his God. He that abideth in the doctrine of Christ — Believing and obeying it; hath both the Father and the Son — Who have confirmed that doctrine in the most ample manner.

9. Transgresseth—Rather, Whosoever goeth before or leadeth. That is, every one that sets up as leader, and abideth not in the realistic doctrine of Christ. Hath not the true God—Who is the Father of Christ, and of us in the gospel. Both the Father and the Son—The same distinctness as in verse 3, and for the same reason. The Docetist, who idealized Christ, would be prone to idealize God, and be a pantheist; or he might accept Jove, and be a pagan. But as he destroyed the true Son, so he destroyed the true Father. Christianity evaporated when Christ was idealized.

V. 10. If any came to you-Either as a teacher or a brother. And bring not this doctrine-That is, advance anything contrary to it. Receive him not into your house-As either a teacher or a brother. Neither bid him God speed-Give him no encouragement therein.

Verse 10. If there come any unto you] Under the character of an apostle or evangelist, to preach in your house; and bring not this doctrine, that Jesus is come in the flesh, and has died for the redemption of the world. Receive him not unto your house] Give him no entertainment as an evangelical teacher. Let him not preach under your roof. Neither bid him God speed.] kai cairein autw mh legere. And do not say, Health to him-do not salute him with Peace be to thee! The usual salutation among friends and those of the same religion in the east is, [Arabic] Salam aleekum, “Peace be to you;” which those of the same religion will use among themselves, but never to strangers, except in very rare cases. This is the case to the present day; and, from what John says here, it was a very ancient custom. We have often seen that peace among the Hebrews comprehended every spiritual and temporal blessing. The words mean, according to the eastern use of them, “Have no religious connection with him, nor act towards him so as to induce others to believe you acknowledge him as a brother.”

Verses 10, 11. If there come any unto you — Either as a teacher or a brother; and bring not this doctrine — Of Christ, namely, that Jesus Christ, the Son of God, did come in the flesh to save mankind; or advance any thing contrary to it, or any other branch of Christ’s doctrine; receive him not into your house — Either as a teacher or a brother; neither bid him God speed — Give him no encouragement therein; for he that biddeth him God speed — That gives him any encouragement; is partaker of — Is necessary to; his evil deeds — We may infer, from what the apostle here says, 1st, That when those who professed to be the disciples of Christ came to any place where they were not known to the brethren who resided there, nor were recommended to them by some with whom they were acquainted, they made themselves known to them as the real disciples of Christ, by declaring their faith. This shows the propriety of the apostle’s advice to this pious matron and her children. 2d, That as the Christians in those days exercised hospitality to their stranger brethren, who were employed in spreading the gospel; so the Christian sister to whom the apostle wrote this letter, being probably rich, and of a benevolent disposition, thought herself under an obligation to supply the wants of those strangers who went about preaching. Wherefore, to prevent her from being deceived by impostors, the apostle here directs her to require such teachers to give an account of the doctrines which they taught; and if she found that they did not hold the true Christian doctrine, he advised her not to receive them into her house, nor to give them any countenance. And this advice of the apostle was certainly perfectly proper, because they who entertained, or otherwise showed respect to, false teachers, enabled them the more effectually to spread their erroneous doctrine, to the seduction and ruin of those whom they deceived.

Ver. 10, 11. Receive him not — neither bid him God speed. That would disturb and destroy the church, would be an avowal that truth is of little importance, and that the advocates of error were equally laudable with those who fed the children with the unadulterated milk of the word. Men, anathematized for denying the Lord, carry their leprosy wherever they go.

10. If—Caution against any apparent endorsement of the travelling emissaries of idealism. Any—Teacher of the phantasm. Receive him not—Do not entertain and maintain him as a preacher of antichristianity. It must be remembered that these antinomians were as corrupt in morals as they were false in faith. House—The home of the Christian lady. It might be the hospitable home of charity to the poor and of liberality to the itinerant preacher of the gospel, but not the dependence of the opposer and deceiver. God speed—A cheering wish for his success.

V. 11. For he that biddeth him God speed-That gives him any encouragement, is accessory to his evil deeds.

Verse 11. Is partaker of his evil deeds.] He that acts towards him as if he considered him a Christian brother, and sound in the faith, puts it in his power to deceive others, by thus apparently accrediting his ministry. No sound Christian should countenance any man as a Gospel minister, who holds and preaches erroneous doctrines; especially concerning the Lord Jesus. Nor can any Christian attend the ministry of such teachers without being criminal in the sight of God. He who attends their ministry is, in effect, bidding them God speed; no matter whether such belong to an established Church, or to any congregation of dissenters from it. But what St. John says here does not mean that we should deny such the common offices of humanity, charity, and mercy. No. In these offices we are equally bound to all men; far less does it intimate that we should persecute such on account of their heretical or heterodox sentiments. No. This right has God given to no man, to no Church, to no state. They who persecute others, even for the worst heretical opinions, may expect the heaviest judgments of Almighty God.

There is a remarkable addition here in several MSS. Of the Vulgate, and in some printed editions. Ecce prædixi vobis, ut in diem Domini nostri Jesu Christi non confundamini. “Behold, I have foretold this to you, that ye may not be confounded in the day of our Lord Jesus Christ.” This addition is found in the edition of Pope Sixtus the Fifth, and in the Complutensian Polyglot; but it is not acknowledged by any of the versions, nor by any Greek MSS.

Verses 10, 11. If there come any unto you — Either as a teacher or a brother; and bring not this doctrine — Of Christ, namely, that Jesus Christ, the Son of God, did come in the flesh to save mankind; or advance any thing contrary to it, or any other branch of Christ’s doctrine; receive him not into your house — Either as a teacher or a brother; neither bid him God speed — Give him no encouragement therein; for he that biddeth him God speed — That gives him any encouragement; is partaker of — Is necessary to; his evil deeds — We may infer, from what the apostle here says, 1st, That when those who professed to be the disciples of Christ came to any place where they were not known to the brethren who resided there, nor were recommended to them by some with whom they were acquainted, they made themselves known to them as the real disciples of Christ, by declaring their faith. This shows the propriety of the apostle’s advice to this pious matron and her children. 2d, That as the Christians in those days exercised hospitality to their stranger brethren, who were employed in spreading the gospel; so the Christian sister to whom the apostle wrote this letter, being probably rich, and of a benevolent disposition, thought herself under an obligation to supply the wants of those strangers who went about preaching. Wherefore, to prevent her from being deceived by impostors, the apostle here directs her to require such teachers to give an account of the doctrines which they taught; and if she found that they did not hold the true Christian doctrine, he advised her not to receive them into her house, nor to give them any countenance. And this advice of the apostle was certainly perfectly proper, because they who entertained, or otherwise showed respect to, false teachers, enabled them the more effectually to spread their erroneous doctrine, to the seduction and ruin of those whom they deceived.

Ver. 10, 11. Receive him not — neither bid him God speed. That would disturb and destroy the church, would be an avowal that truth is of little importance, and that the advocates of error were equally laudable with those who fed the children with the unadulterated milk of the word. Men, anathematized for denying the Lord, carry their leprosy wherever they go.

11. For—Reason for this precaution. To sustain the errorist is to be responsible for his error. Evil deeds—Both in destroying the true Christ and in introducing antinomianism. See note on 1 John 1:8. Conclusion, 12, 13.

V. 12. Having many things to write, I was not minded to write now-Only of these, which were then peculiarly needful.

Verse 12. Having many things to write] That is, I have many things that I might write to thee, but I think it best not to commit them to paper, because I hope to visit thee shortly, and speak fully of those matters, which will be a means of increasing the comfort both of thee and thy family, as well as my own. There is more comfort in mutual interviews among friends than in epistolaty correspondence.

Verses 12, 13. Having many things to write — Concerning these and other subjects; I would not — Ouk eboulhqhn, I was not minded, to communicate them by paper and ink — Probably the apostle meant that he had many things to say concerning the characters and actions of the false teachers; perhaps also he wished to mention to her the names of those that he had principally in view. But these things he did not think it proper to write in a letter; especially as he proposed to visit this matron and her children soon, and to converse with them personally. The children of thy elect — Or Christian sister, greet thee — It seems she was absent, if not dead, when the apostle wrote this. It is justly observed by Macknight, that “the word elect here, as in verse 1, doth not signify chosen from eternity to salvation. For the apostle could not know that the matron’s sister was so elected, unless the matter had been made known to him by a particular revelation, which is not alleged to have been the case by any who so interpret election.” But it signifies, as the same expression generally does, in other passages of Scripture, a true believer in Christ, who, as such, is in a state of acceptance with God, and one of his chosen people. See on Ephesians 1:3-7. It is proper to observe here also, that the salutations which the Christians in the first age gave to each other, were not of the same kind with the salutations of unbelievers, which were wishes of temporal health and felicity only; but they were prayers for the health and happiness of their souls, and expressions of the most sincere love. See 3 John, verse 2. The apostle sent this matron the salutation of the children of her sister, to intimate to her that they were all Christians, and that they persevered in the true doctrine of the gospel.

12. Many things to write—Compare 3 John 1:13. Our venerable apostle had a heart full and a head full of matter touching the pure gospel, and the infinite importance of preserving it pure for future time. The reality and saving power of Christianity for ages depended upon such preservation. Paper—The Egyptian papyrus. Ink—Made of soot diluted with water, and thickened with gum. Come unto you—At some near future in his apostolic visitations. Comp. 3 John 1:14. Face to face— Literally, mouth to mouth, in Christian conversation.

V. 13. The children of thy elect or Christian sister-Absent, if not dead, when the apostle wrote this.

Verse 13. The children of thy elect sister] Probably her own sister, who lived at Ephesus; and, being acquainted with the apostle’s writing, desired to be thus remembered to her. Elect, both in this and the first verse, signifies excellent, eminent, or honourable. See Clarke on “2 John 1”. Amen is wanting in the most ancient MSS., and in most of the versions; but h cariv meta sou and mequJmwn, Grace be with thee, or with you, is found in several MSS. and versions.

Subscriptions in the VERSIONS:—

The end of the Second Epistle.-SYRIAC.

The Second Epistle of John is ended.-Philox. SYRIAC.

Praise be to God for ever, Amen!-ARABIC.

In the MANUSCRIPTS:—

The Second of John.-Codex Alexandrinus and Codex Vaticanus. The Second of John to the Parthians.-One of Colbert’s MSS. The Second catholic Epistle of St. John the apostle and divine. There are other subscriptions, but, like the above, they are worthy of little regard.

THIS epistle is more remarkable for the spirit of Christian love which it breathes than for any thing else. It contains scarcely any thing that is not found in the preceding; and out of the thirteen verses there are at least eight which are found, either in so many words or in sentiment, precisely the same with those of the first epistle. The most remarkable part of it is the tenth and eleventh verses, {2 John 1:10, 11} relative to the orders concerning the heretical teacher; and from them we see how such teachers were treated in the apostolic Church. They held no communion with them, afforded them no support, as teachers; but did not persecute them. On this model the conduct of all Christians should be formed, relative to the teachers of false doctrine in general. To go thus far, we have apostolical authority, to go farther, we have none. And let us still remember, in all cases it is our duty to love even our enemies, and consequently to do them any act of humanity and mercy.

Verses 12, 13. Having many things to write — Concerning these and other subjects; I would not — Ouk eboulhqhn, I was not minded, to communicate them by paper and ink — Probably the apostle meant that he had many things to say concerning the characters and actions of the false teachers; perhaps also he wished to mention to her the names of those that he had principally in view. But these things he did not think it proper to write in a letter; especially as he proposed to visit this matron and her children soon, and to converse with them personally. The children of thy elect — Or Christian sister, greet thee — It seems she was absent, if not dead, when the apostle wrote this. It is justly observed by Macknight, that “the word elect here, as in verse 1, doth not signify chosen from eternity to salvation. For the apostle could not know that the matron’s sister was so elected, unless the matter had been made known to him by a particular revelation, which is not alleged to have been the case by any who so interpret election.” But it signifies, as the same expression generally does, in other passages of Scripture, a true believer in Christ, who, as such, is in a state of acceptance with God, and one of his chosen people. See on Ephesians 1:3-7. It is proper to observe here also, that the salutations which the Christians in the first age gave to each other, were not of the same kind with the salutations of unbelievers, which were wishes of temporal health and felicity only; but they were prayers for the health and happiness of their souls, and expressions of the most sincere love. See 3 John, verse 2. The apostle sent this matron the salutation of the children of her sister, to intimate to her that they were all Christians, and that they persevered in the true doctrine of the gospel.

13. Thy elect sister—Who should these be but the children of the writer’s deceased wife? His may be a widowed home; a home where the blessed mother of Jesus found a home; and from that home the greetings of the surviving children are sent. This verse is held by those who believe that the lady was a Church, to be a greeting from a Church to a Church. They hold it a strong proof of that interpretation. Alford concedes some force to the argument. But why should children represent one Church and lady the other? Why, children, unless because there was no mother of the children? To preserve the consistency of the symbol, it should read, Elect lady, thy co-elect sister greeteth thee.