From: Over 50 Interpreters Explain 1 to 3 John Return to
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By
Roland H. Worth, Jr. © 2018
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Second John
(Verses 1-13)
Verse 1 Translations
WEB: The
elder, to the chosen lady and her children, whom I love in truth; and not I
only, but also all those who know the truth;
Young’s: The
Elder to the choice Kyria, and to her children, whom
I love in truth, and not I only, but also all those having known the truth,
Conte (RC): The Elder to the Elect Lady, and those born of her,
whom I love in the truth: and not I alone, but also all those who have known
the truth,
Verse 1 The elder. John,
unlike Peter and Paul, nowhere in his writings speaks of himself as an apostle.
Peter also speaks of himself as an
elder. John probably uses the term here,
not officially, but in reference to his great age, as the only survivor of the
apostles, and perhaps then the only personal disciple of the Lord living. [3]
Notice
that though John does not mention his name he speaks of himself as “the
elder.” The Epistle furnishes us with an
example of the kind of service which was rendered by the elders, or presbyters,
of Biblical days. They exercised an
oversight of a spiritual sort. They gave
guidance, in the way of practical directions, to those who were less instructed
in the ways of the Lord. They shepherded
the flock of God. [8]
It is a designation which a writer personating John
would scarcely have chosen, as being too indistinct. On the other hand an Elder, who did not wish to personate the Apostle, would
hardly call himself “The Elder.” It is in addressing Elders that Peter calls
himself a “fellow-elder” (1 Peter 5:1).
“The use of the word in this Epistle shows that he cannot have
understood this title in the usual ecclesiastical sense, as though he were only
one among many presbyters of a community.
Clearly the writer meant thereby to express the singular and lofty
position he held in the circle around him, as the teacher venerable for his old
age, and the last of the Apostles” (Döllinger). [23]
Why he would not use the title
“apostle” in the greeting. It would not
be needful, it would seem violently out of place, for the
last survivor of the apostolic group to assert his apostleship and authority in
a familiar personal letter, writing to one who would never think of him but with
reverence. [51]
unto the elect lady. Or possibly, unto the elect Kyria: but the other is
better, as leaving open the question, which cannot be determined with any
approach to certainty, whether the letter is addressed to an individual or to a
community. There is no article in the
Greek, so that “to an elect
lady” is a possible translation. If we
make κυρία a proper name (and no doubt there was
such a name in use), we are committed to the former alternative. The rendering “to the lady Electa” may be safely dismissed, if only on
account of verse 13. If Electa is a
proper name here, it is a proper name there; which involves two sisters each
bearing the same extraordinary name. Compare “to the elect who
are sojourners of the Dispersion” (1 Peter 1:1), and “for the elect’s sake” (2 Timothy
On the
assumption that a specific woman is under consideration. No mention is made of her
husband, and it may thence be inferred that she was a widow. Had he been living, though he might not have
been a Christian, it is to be presumed that some allusion would have been made
to him as well as to the children, especially since there is reason to believe
that only some of her children were pious (verse 4). [18]
and her children. Church
members as being described. For the Church as a mother compare Galatians
4:26. [23]
If
the children are biological offspring. The word here rendered “children” (τέκνοις) would include in itself both sons and
daughters, but since the apostle immediately uses a masculine pronoun, τοις it would seem
more probable that sons only were intended. At all events, the use of such a pronoun
proves that some at least of her children were sons. Of their number and character we have no
information, except that (verse 4) a part of them were Christians. [18]
On the Greek: In the Greek “the lady” is feminine, “the children”
are neuter, “whom” is masculine. No argument can be drawn from this as to
whether a Christian family or a Church is to be understood. [23]
whom I love in the
truth. Either
as being in the truth and faith of the Gospel; for though all men are to be
loved as men, and to be done well to, yet they that are of the household of
faith, or are in the faith, are in an especial manner to be loved and
respected; see Galatians 6:10; or the sense is, that the apostle loved this
lady and her children sincerely and heartily, without dissimulation; not in
word and in tongue, but in deed and in truth, 1
John 3:18. [16]
The
repetition of “truth” in these verses: Note
the repetition of the characteristic word “truth,” which occurs five times in
the first four verses. All words
respecting truth and bearing witness to it are characteristic of
and not I only. I am not the only one who feels this way;
this reaction is not unique to me alone.
[rw]
but also all they
that have known the truth. That is, all those Christians
who had had an opportunity of knowing them, were
sincerely attached to them. It would
seem, from a subsequent part of the Epistle (verse 10), that this female was of
a hospitable character, and was accustomed to entertain at her house the
professed friends of religion, especially religious teachers, and it is
probable that she was the more extensively known from this fact. [18]
“How
could the children of an individual woman be regarded as an object of the love
of all believers?” The First Epistle is
the answer to the question. Every one
who “has come to know the truth” enters that “Communion of Saints” of which the
love of each for every other is the very condition of existence. The Apostle speaks first in his own name, and
then in the name of every Christian. [23]
Verse 2 Translations
WEB: for
the truth's sake, which remains in us, and it will be
with us forever:
Young’s: because
of the truth that is remaining in us, and with us
shall be to the age,
Conte (RC): because the truth which dwells in us shall be with us for eternity.
Verse 2 For the truth's sake.
For the truth’s sake denotes that John loves this
woman and her children because of the devotion to the truth. [9]
Or: Because you
have embraced the same truth of the gospel which I myself, and other faithful
Christians, have received. [35]
which dwelleth in us. In us who are Christians;
that is, the truths of the gospel which we have embraced. Truth may be said to have taken up a
permanent abode in the hearts of all who love religion. [18]
and shall be with
us for ever. This truth shall be with us
for ever, hence a love that is based on it will be permanent. [9]
Its abode with us is not for a
night or a day; not for a month or a year; not for the few years that make up
mortal life; it is not a passing stranger that finds a lodging like the weary
traveler for a night, and in the morning is gone to be seen no more; it has
come to us to make our hearts its permanent home, and it is to be with us in
all worlds, and while ceaseless ages shall roll away. [18]
The Christian teaching is not in
the process of evolution. It is not
passing from one stage to another as theologians and religious philosophers
devise new systems. It is “the faith
once…[for all] delivered unto the saints” (Jude verse
3). That which is new
and not “from the beginning” is a deceit and a delusion. [30]
Verse 3 Translations
WEB: Grace, mercy, and peace will be with us, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
Young’s: there
shall be with you grace, kindness, peace, from God the Father, and from the
Lord Jesus Christ, the Son of the Father, in truth and love.
Conte (RC): I was
very glad because I discovered some of your sons walking in the truth, just as
we received the commandment from the Father.
Verse 3 Grace be with you, mercy, and
peace. Overview: “Grace” covers men's sins;
"mercy," their miseries. Grace
must first do away with guilt before misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both; therefore stands
third. Casting all our care on the Lord,
with thanksgiving, maintains this peace (Philippians 4:6-7). [4]
Overview: Bengel: “Grace removes guilt; mercy,
unhappiness; and peace implies continuance in grace and mercy.” [49]
A prayer that [these things] might be manifested to this family in
promoting truth and love. [18]
It is not so much a prayer or a blessing, as the confident assurance
of a blessing; and the Apostle includes himself within its scope. This triplet of heavenly gifts occurs, and in
the same order, in the salutations to Timothy (both Epistles) and Titus. The more common form is “grace and peace.” [23]
Grace be with you. “Grace” is the favor of
God towards sinners (see John
mercy. “Mercy” is the compassion of
God for the misery of sinners. [23]
and peace. “Peace” is the result when the guilt and misery of
sin are removed. [23]
Peace
= salvation. [50]
from God the Father. Literally, “from the presence of,
or from the
hand of (παρά) God the Father:” see John 1:6;
16:27: the more usual expression is
simply “from” (ἀπό),
as in Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2, &c. [23]
and from the Lord
Jesus Christ. Mark how here the Lord Jesus the Son is associated with the Father as the
Author and Giver of all grace. [42]
the Son of the
Father.
The statement, “the Son of the Father” is unique; it
is not found elsewhere in the New Testament and is in full keeping with the
object of this little Epistle, for the denial of Christ coming in the flesh,
and the warning against these deceivers, is the chief message of the Epistle. [38]
in truth and love. These two words, so characteristic of John (see 1
John 1:8; 2:8; 3:1), are key-notes of this short
Epistle, in which “truth” occurs five times, and “love” twice as a substantive
and twice as a verb. “Commandment” is a
third such word. [23]
In the Godhead the two are
essentially united: “God is Light” and
“God is Love.” In human society they
ought to be united: truth without love
becomes cold, stern, and even cruel; love without truth becomes unstable and
capricious. [24]
Verse 4 Translations
WEB: I
rejoice greatly that I have found some of your children walking in truth, even
as we have been commanded by the Father.
Young’s: I
rejoiced exceedingly that I have found of thy children walking in truth, even
as a command we did receive from the Father;
Conte (RC): I was very glad because I discovered some of your sons walking in the truth, just as we received the commandment from the Father.
Verse 4 I rejoiced greatly.
Like Paul, the Elder
leads up to his admonition by stating something which is a cause of joy and
thankfulness: compare Philemon verse 4; 2 Timothy 1:3; Romans 1:8; &c. [23]
that I found. That I learned this fact respecting some of thy children. The apostle does not say how he had learned
this. It may have been that he had
become personally acquainted with them when they were away from their home, or
that he had learned it from others. The
word used εὕρηκα would apply to either
method. Grotius
supposed that some of the sons had come to
of thy children. This
shows that the lady must have had at least three children. Some have seen in it a sad, gentle hint that
there were others of her children who did not walk in the truth. [7]
Not
all, but some of them; for good parents have not always good children, or at
least not all of them; Adam had a Cain, Abraham an Ishmael, and Isaac an
Esau. [16]
Theoretically all of them could have been
Christians: Whether the apostle means to say that
only a part of them had in fact embraced the gospel, or that he had only known
that a part of them had done it, though the others might have done it
without his knowledge, is not quite clear, though the former supposition
appears to be the correct one, for if they had all become Christians it is to
be presumed that he would have been informed of it. The probability seems to be that a part of
her children only were truly pious, though there is no evidence that the others
were otherwise than correct in their moral conduct. If there had been improper conduct in any of
her other children, John was too courteous to allude to so disagreeable a
circumstance. [18]
Or (assuming a congregation is being addressed in the
epistle rather than an individual): He gives prominence to the satisfactory side of his
visit, simply hinting at the less satisfactory by the little word of
(i.e., some of) thy children. [50]
walking in truth. Holding to the truth of the gospel, and
living according to it. The truth
manifested itself in their heart experience, and in their general conduct. The truth was the element, motive power, and
mould of their life. [52]
“Walking
in truth” refers to both belief and practice of the Gospel. [47]
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: 2 John verse 6. Walking stands opposed to indifference and
inaction: many know the truth who neither love it nor walk in it. [13]
as we have
received a commandment from the Father. That is, as He has
commanded us to live in accordance with the truth which He has revealed. [18]
The commandment referred to, the
one which sums up all, is love. [3]
“As” -- even as. “The Father's commandment” is the standard of
“the truth.” [4]
Verse 5 Translations
WEB: Now I
beg you, dear lady, not as though I wrote to you a new commandment, but that
which we had from the beginning, that we love one another.
Young’s: and
now I beseech thee, Kyria, not as writing to thee a
new command, but which we had from the beginning, that we may love one another,
Conte (RC): And now
I petition you, Lady, not as if writing a new commandment to you, but instead
that commandment which we have had from the beginning: that we love one
another.
Verse 5 And now I beseech thee, lady.
As an apostle he might command (see Philemon, verse
8). Entreaty is oftentimes more potent
than a command. The term rendered “beseech” implies that he had a right so to
appeal to her. [51]
The verb has, perhaps, a tinge of
peremptoriness about it ἐρωτῶ: “This
is a request which I have a right to make.”
[24]
Possibility: John seems to have some anxiety about some of the children of the lady,
who were in danger from deceivers. [49]
not as though I
wrote a new commandment unto thee. A
commandment which thou didst never hear before. [35]
John presumed that the command to
love one another was understood as far as the gospel was known; and he might
well presume it, for true Christianity never prevails anywhere without
prompting to the observance of this law. See 1 Thessalonians 4:9. [18]
but that which we
had from the beginning. What they had heard
from the first publication of Christianity.
[17]
Respecting the “new commandment”
and “from the beginning,” we may reasonably suppose that John is here reminding
her of the contents of his First Epistle.
The parallels between this Epistle and the First are so numerous and so
close, that we can scarcely doubt that some of them are consciously made. There are at least eight such in these thirteen verses, as
may be seen from the margin of a good reference Bible. [24]
that we love one
another.
That is, that there be among the disciples
of Christ mutual love; or that in all circumstances and relations they should
love one another, John
A
potential problem hinted at? Had John heard something which indicated a
want of love, or does he here make simply the appeal which would be fitting
even to the angels? On this point we can
make no answer. [51]
Verse 6 Translations
WEB: This
is love, that we should walk according to his
commandments. This is the commandment, even as you heard from the beginning,
that you should walk in it.
Young’s: and
this is the love, that we may walk according to His
commands; this is the command, even as ye did hear from the beginning, that in
it ye may walk,
Conte (RC): And this is love: that we walk according to his commandments. For this is the commandment that you have heard in the same way from the beginning, and in which you should walk.
Verse 6 And this is love. The love which I mean consists in this (see 1 John
1:5). In 2 John verse 5 obedience prompts
love; here love prompts obedience. This
is no vicious logical circle, but a healthy moral connection, as is stated
above on verse 4. Love divorced from duty will run riot, and
duty divorced from love will starve. See
1 John 5:3. The Apostle has no sympathy
with a religion of pious emotions: there
must be a persevering
walk according to God’s commands.
In writing to a woman it might be all the more necessary to insist on
the fact that love is not a mere matter of feeling. [23]
that we walk after
his commandments. There may be love on the
lips without obedience in the life; but love in the heart must produce
obedience in the life. [8]
Just as in the sphere of thought
truth must be combined with love (see 2 John 1:3), so in the sphere of emotion
love must be combined with obedience.
Warm feelings, whether towards God or towards man, are worse than
valueless if they are not united, on the one hand with obedience, on the other
with truth. This was the elect lady's
danger; in [her enthusiasm] she was forgetting her obligations to the truth and
the commandment. [24]
This is the
commandment. That
is, this is His great and special commandment; the one by which His disciples
are to be especially characterized, and by which they are to be distinguished
in the world. See John 13:34. [18]
That, as ye have heard from the beginning. Of our preaching. [2]
The commencement of the Christian era. From the first there had been no deviation from
this teaching that love must characterize the entire life. [51]
ye should walk in
it. Walk in it; live by it; using it as your
standard of self-judgment. [rw]
it. In love: not the
commandment. [1]
The keeping of God’s commandments consists in
loving God and loving our brother. Love
is the best safeguard against error. [49]
Verse 7 Translations
WEB: For
many deceivers have gone out into the world, those who don't confess that Jesus
Christ came in the flesh. This is the deceiver and the Antichrist.
Young’s: because
many leading astray did enter into the world, who are
not confessing Jesus Christ coming in flesh; this one is he who is leading
astray, and the antichrist.
Conte (RC): For many
deceivers have gone out into the world, those who do not confess that Jesus
Christ has arrived in the flesh. Such a one as this is a deceiver and an
antichrist.
Verse 7 For. As connected with the danger of false teachers. This
word “for” is not here to be regarded as connected with the previous verse, and
as giving a reason why there should be the exercise of mutual love, but is
rather to be understood as connected with the following verse, verse 8, and as giving a reason for
the caution there expressed: “Because it
is a truth that many deceivers have appeared, or since it has occurred that
many such are abroad, look to yourselves lest you be betrayed and ruined.” The fact that there were many such deceivers
was a good reason for being constantly on their guard, lest they should be so
far drawn away as not to receive a full reward.
[18]
As connected with the necessity of love. Some would make this conjunction introduce the
reason for verse 8: “Because many deceivers have appeared … look
to yourselves.” But this is altogether unlike John’s simple
manner; to say nothing of the very awkward parenthesis which is thus made of “This
is . . . Antichrist.” “For”
or “Because” points backwards to verses
5-6, not forwards to verse 8.
“I am recalling our obligations to
mutual love and to obedience of the Divine command, because there are men with
whom you and yours come in contact, whose teaching strikes at the root of these
obligations.” [23]
many deceivers. By whom are meant false teachers, who are described
by their quality, “deceivers,” deceitful workers, pretending to be
ministers of Christ, to have a value for truth, a love for souls, and a view to
the glory of God, but lie in wait to deceive, and handle the word of God
deceitfully; and by their quantity or number, “many,” and so likely to do
much mischief. [16]
are entered into
the world.
They aren’t just
limited to one place or one reason. They
are quite capable of popping up wherever Christians are. [rw]
“The
world” here may mean “the earth” or “human society:” or we may take it in John’s special sense of
what is external to the Church and antichristian; see 1 John 2:2. [23]
Interpreted as openly
non-apostolic in loyalty and teaching: Many had “entered” or “gone out” into the
world who were nothing but deceivers. He does not say you notice, “gone out into the church,” but “into the world.” He alludes apparently to the same kind of
people as those that he warned us against in chapter 2 of his first
Epistle. Those, he said, “went out from
us,” giving up all pretence of being connected with the church. They turned their backs, it appears, upon the
who confess not. The many deceivers and those who confess not are the
same group, and this is their character—unbelief and denial of the truth. “Confess not” = deny. [23]
that Jesus Christ
is come in the flesh. Who maintain that He
assumed only the appearance of a man, and was not really incarnate. See 1 John 4:2-3. [18]
Who disbelieve either His prophetic, or priestly, or
kingly office. [2]
These
deceivers denied not merely the fact of the Incarnation, but its
possibility. In both passages A.V. and
R.V. translate as if we had the infinitive mood instead of the participle. The difference is, that with the participle
the denial is directed against the Person, “they deny Jesus;” with the infinitive it is directed against the fact,
“they deny that He cometh” or “has come.” Note that Christ is never said to come into
the flesh; but either, as here and 1
John 4:2, to come in the
flesh; or, to become flesh (John 1:14). To say that Christ came into the flesh would leave room for saying
that the Divine Son was united with Jesus after He was born of Mary; which
would be no true Incarnation. [23]
This is a
deceiver.
Not only is he
wrong, he is so seriously wrong that what he teaches can only legitimately be
labeled as a “deception.” [rw]
These false teachers are called “deceivers,”
but they lead to false living as well as to false views of truth. Belief and life are inseparable. Faith always manifests itself in works. Corrupt doctrine inevitably results in
corrupt morals. [44]
The strong words of the apostle
are the expression of a glowing conviction.
Our strong words [however] are too often the expression of a
heated temper; and a man who loses his temper in argument cares more about
himself than about the truth. Let us
remember the noble words of Augustine to the heretics of his own day: “Let those rage against you who know not with
what toil truth is found, and how difficult it is to avoid errors; who know not
with how much difficulty the eye of the inner man is made whole; who know not
with what sighs and groans it is made possible, in however small a degree, to
comprehend God.” [24]
and an antichrist. Fighting against Christ. [2]
Opposed to Christ. [3]
The
nature of the anti-Christ: The one talked of and warned against in the
primitive teaching, or at least one fulfilling the idea of the antichrist. See 1 John 2:18, 22; 4:3. Here, as before, is evidence that an
antichrist is not one who denies outright the Lord Jesus Christ, but one
who, professing to receive Christ, yet denies essential things about Him. It is one who teaches Christ, yet not the
Christ in His full nature and office. It
is evident, with this definition, that there are many antichrists still in the
world. [52]
Note
on the Greek [in the ESV and NASB, “the deceiver and the antichrist”]: Rather, This is the deceiver and the Antichrist:
a good example of inadequate treatment of the Greek article in A.V. Luther is more accurate, “Dieser
ist der Verführer
und der Widerchrist.” The
transition from plural to singular (see verse 6) may be explained in two
ways: 1. The
man who acts thus is the deceiver and the Antichrist; 2. These men collectively
are the deceiver and the Antichrist. In
either case the article means “him of whom you have heard:” “the deceiver” in reference to his fellow
men; “the Antichrist” in reference to his Redeemer. [23]
Verse 8 Translations
WEB: Watch
yourselves, that we don't lose the things which we have accomplished, but that
we receive a full reward.
Young’s: See to
yourselves that ye may not lose the things that we wrought, but a full reward
may receive;
Conte (RC): Be cautious for yourselves, lest you lose what you have accomplished, and so that, instead, you may receive a full reward.
Verse 8 Look to yourselves.
[In other words:]
Be on your guard against, beware of,
yourselves (Philippians 3:2). It is
possible that Cyria and her children may have been in
some peculiar danger, may have just begun to come short, or at least to listen to
one of the false charmers. Hence his sudden cry of warning, designed to be as a
shock to persons on the very edge of peril.
[52]
When error abounds in the world,
our first duty is not to attack it and make war upon it; it is to look to the
citadel of our own souls, and see that all is well guarded there. When an enemy invades a land, the first thing
will not be to go out against him, regardless of our own strength, or of the
security of our own fortresses, but it will be to see that our forts are well
manned, and that we are secure there from his assaults. If that is so, we may then go forth with
confidence to meet him on the open field. In relation to an error that is in the world,
the first thing for a Christian to do is to take care of his own heart. [18]
that we [you, NASB]
lose not those things which we have wrought. The meaning is, “Take heed that these deceivers do not undo the work
which Apostles and Evangelists have wrought in you, but that ye receive the
full fruit of it.” [23]
but that we [you,
NASB] receive a full reward. The diminution of the
reward would be in proportion to the gravity of the error. The reward would be the peace of God which passeth all understanding, the blessed stability, firmness,
and joy which truth and love communicate.
(Compare Colossians 3:24; Galatians
4:2.) [32]
“Full” shows the varying rewards in the present and in the heavenly life
(Luke
Or: Eternal life. The word “reward”
has reference to “have wrought.”
“Apostles have done the work, and you, if you take heed, will have the
reward.” Eternal life is called a full reward in contrast to real but
incomplete rewards which true believers receive in this life; peace, joy,
increase of grace, and the like. Compare
Mark 10:29-30. [23]
Or: The next verse explains the
nature of the “full reward” which the lady and some of her children are in
danger of losing—it is nothing less than God Himself. [24]
Note on the different Greek verbs utilized: The [Greek] authorities vary much as to the
persons of the three verbs, “lose,” “have wrought,” “receive,” some reading
“we,” and some “ye,” in each case. The
best reading seems to be, "That ye lose not the things which we have wrought, but that ye receive
a full reward, i.e., beware of allowing our work in you to
be undone to your grievous loss. Through
not seeing the meaning of the passage, some scribes changed “ye” into “we,” and
others changed “we” into “ye,” thus making all three verbs in the same
person. There is a similar case in John
9:4, where the true reading seems to be, “We must work the works of him that
sent me;” but in order to produce uniformity some scribes altered “we” into
“I,” while others turned “me” into “us.”
[24]
Verse 9 Translations
WEB: Whoever
transgresses and doesn't remain in the teaching of Christ,
doesn't have God. He who remains in the teaching, the same has both the Father
and the Son.
Young’s: every
one who is transgressing, and is not remaining in the teaching of the Christ,
hath not God; he who is remaining in the teaching of the Christ, this one hath
both the Father and the Son;
Conte (RC): Everyone
who withdraws and does not remain in the doctrine of Christ,
does not have God. Whoever remains in the doctrine, such a one as this has both
the Father and the Son.
Verse 9 Whosoever transgresseth.
Any
law of God. [2] [35]
This describes him who does not receive the full reward,
of whom they are warned, whereby they lose the reward. [20]
Note on the Greek usage: This is a simplification of a
much more difficult reading (אAB), Whosoever, or Every one that goeth before (πᾶς ὁ προάγων)
or that goeth onwards. The
verb is fairly common in the Synoptists and the Acts,
but occurs nowhere else in John’s writings.
It may be interpreted in two ways:
1. Every one who sets himself up as a leader;
2. Every one who goes on beyond the Gospel.
The latter is perhaps better.
These antichristian Gnostics were “advanced” thinkers: the Gospel was all very well for the
unenlightened; but they knew something higher.
This agrees very well with what follows:
by advancing they did not abide.
There is an advance which involves desertion of first principles; and
such an advance is not progress but apostasy.
[23]
and abideth not. Does not persevere; in his belief of, and obedience to, the doctrine of Christ. [35]
I.e., treats the Christian
revelation as a mere stepping-stone to more advanced doctrine. The reference is to teachers who anticipated
the Gnostics in asserting that they had gone beyond the apostolic faith and
penetrated to deeper mysteries. [45]
in the doctrine
of Christ.
In the doctrine which Christ taught,
or the true doctrine respecting him.
The language is somewhat ambiguous, like the phrase “the love of
Christ,” which may mean either His love to us, or our love to Him. Compare John
15:9. It is difficult to
determine here which is the true sense--whether it
means the doctrine or precepts which he taught, or the true doctrine respecting
him. Macknight
understands by it the doctrine taught by Christ and His apostles. It would seem most probable that this is the
sense of the passage, but then it would include, of course, all that Christ
taught respecting himself, as well as His other instructions. [18]
Believing
and obeying it. [2]
No claim of superior knowledge can
be allowed which sets aside what Christ taught.
[7]
hath not God. Has
no true knowledge of God. [18]
This
must not be watered down to mean “does not know God:” it means that he has Him not as his
God; does not possess Him in his heart as a Being to adore, and trust, and
love. [23]
He that abideth in. Does not leave; does not depart from.
[rw]
the doctrine of
Christ.
The opposite case is
now stated, and as usual the original idea is not merely negatived
but expanded. “Of Christ” in this half
of the verse must be omitted: it has
been inserted in some authorities to make the two halves more exactly
correspond. [23]
“Doctrine”
in the NT is never synonymous with “dogma,” but means “teaching.” [7]
he hath both the
Father and the Son. This shows that “hath not God” [in the earlier part of the verse]
implies “hath neither the Father nor the Son.”
[23]
In depth: Varying
forms that not remaining within Christ’s doctrine may take [8]. We
have this kind of thing quite full-blown today in what is known as
“Modernism.” The Modernist believes that
religion or theology is a human science, and that like
all sciences it must not stand still but advance with the times and with the
increase of all human knowledge. Hence
he goes forward with much confidence to what he conceives to be greater light.
No doctrine is sacred to the out-and-out Modernist. There is hardly one doctrine of the Scripture
which he leaves intact. And there are
forms of modernism which would hardly be classified as “Modernist” in the
religious world. They are not the less
mischievous on that account. They may as
yet only “transgress” or “go forward” in certain particulars. But it is the whole idea of “going forward”
that is wrong. If there may be
development as to some details
of the faith, why not as to all?
Verse 10 Translations
WEB: If
anyone comes to you, and doesn't bring this teaching, don't receive him into
your house, and don't welcome him,
Young’s: if any
one doth come unto you, and this teaching doth not bear, receive him not into
the house, and say not to him, 'Hail!'
Conte (RC): If anyone comes to you, and does not bring this doctrine, do not be willing to receive him into the house, and do not speak a greeting to him.
Verse 10 If there come any unto you.
It is implied that
such people do come; it is no mere hypothesis.
“Cometh” probably means more than a mere visit: it implies coming on a mission as a
teacher. [23]
and bring not this
doctrine.
This doctrine which Christ taught,
or the true doctrine respecting him and his religion. [18]
receive him not into your house. As either a teacher or a brother. [2]
The command “receive him not into
your house,” is relative. It means not
that we are to deny him meat and shelter altogether, if he be in need of them,
but that we are not to fellowship him as a brother. Even our personal enemies we are to bless and
pray for, if they hunger we are to feed them and if they thirst give them
drink. But those who are the enemies of
God by being enemies of His truth, we are to have nothing to do with in the
capacity of fellow-Christians. We must
not aid them in their plans or bid them God speed. [6]
neither bid him God speed. Do
not aid or encourage him in any way. [12]
The word used expresses the common
form of salutation, as when we wish one health, success, prosperity. It would be understood as expressing a wish
for success in the enterprise in which they were embarked; and, though we
should love all people, and desire their welfare, and sincerely seek their
happiness, yet we can properly wish no one success in [a] career of sin and
error. [18]
Verse 11 Translations
WEB: for
he who welcomes him participates in his evil works.
Young’s: for he
who is saying to him, 'Hail,' hath fellowship with his evil works.
Conte (RC): For
whoever speaks a greeting to him, is speaking with his evil works.
Verse 11 For he that biddeth him God speed
[greets him, NKJV]. That gives him any encouragement, is accessory to
his evil deeds. [2]
“God
speed,” you imply that he is capable of good speed and joy, and that you
wish him it while opposing Christ; so you identify yourself as “having
communion with [koinonei] his evil deeds.” We cannot have communion with saints and with
Antichrist at once. [4]
is partaker of
his evil deeds. Condones his false
doctrine; puts himself in a position to accept it; shares the guilt of his
disloyalty by sympathizing with him; and in this way lowers his whole moral
standard, doing an injury to “God, Christ, the Church, the truth, individual
communities, and his own soul.” If any
interpret the exhortations to love in the Epistles of John too liberally, or by
too low a measure, this passage is a wholesome corrective. [32]
[The letter] was penned, however,
in no spirit of narrowness or harshness or bigotry. Its characteristic word is “love;” it breathes
the broadest charity; and it reiterates that “old commandment” which Christ has
made new: “that we love one
another.” Still, there is a second word
which is hardly less prominent and no less vital: it is the word “truth.” Love must not be allowed to lapse into
sentimental softness and weak indifference, particularly when truth is at
stake. [44]
Verse 12 Translations
WEB: Having
many things to write to you, I don't want to do so with paper and ink, but I
hope to come to you, and to speak face to face, that our joy may be made full.
Young’s: Many
things having to write to you, I did not intend through paper and ink, but I
hope to come unto you, and speak mouth to mouth, that our joy may be full;
Conte (RC): I have
much more to write to you, but I am not willing to do so through paper and ink.
For I hope that I may be with you in the future, and that I
may speak face to face, so that your joy may be full.
Verse 12 Having many things to write unto you.
The First Epistle
will give us some idea of what these were.
[23]
[Things] that I would wish to say. This language is such as would be used by one
who was hurried, or who was in feeble health, or who hoped soon to see the
person written to. In such a case only
the points would be selected which were of most immediate and pressing
importance, and the remainder would be reserved for a more
free personal interview. [18]
Meaning of
“write.” Write’ is almost too limited in meaning for γράφειν, which
like our “say” covers a variety of methods of communication. [23]
I would not
write with paper and ink. “Paper” -- of Egyptian papyrus. Pens
were then reeds split. “Ink” -- made of
soot and water, thickened with gum.
Parchment was used for permanent manuscripts, in which the letters were
preserved. Writing tablets were used
merely for temporary purposes, as slates.
[4]
but I trust to
come unto you. He clearly had travel ideas in his mind.
The use of “trust” argues that they were more than mere possibilities,
but had developed to the point that he felt fairly confident that he would be
able to carry them out. [rw]
and speak face to
face.
There were so many needed instructions in his mind
that he preferred to impart them personally.
This is understandable as we know that personal conversations have many
advantages. [9]
Margin, as in
Greek, “mouth to mouth.” The
phrase is a common one, to denote conversation with any one, especially free
and confidential conversation. Compare Numbers 12:8; Jeremiah 32:4. [18]
that our joy may be
full.
That
we both may be pleased with what we hear and discuss. [rw]
Speculation: “The high associations with which” the phrase “is
connected lead us to suppose that it would scarcely have been applied by John
to any meeting but one of peculiar solemnity after a cruel and prolonged
separation which had threatened to be eternal” (Bishop Alexander). Compare Romans 1:12. [23]
Verse 13 Translations
WEB: The
children of your chosen sister greet you. Amen.
Young’s: salute
thee do the children of thy choice sister. Amen.
Conte (RC): The sons
of your Elect Sister greet you.
Verse 13 The children. Offspring. [rw]
of thy elect
sister.
It is justly observed by Macknight,
that “the word elect here, as in 2 John 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 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. [35]
greet thee. The elect sister herself
sends no greeting, because she does not live, as these children of hers do,
near the apostle; perhaps she is dead. This message to the elect lady from her
sister’s children is, perhaps, intended as a delicate intimation that they know
why the elder is writing, and join in his affectionate warning. “The last
sentences of this letter to the elect lady remind us that it is what it
professes to be—a letter to a friend; that the friendship was the more natural
and human because it was grounded on the truth; and that other ladies also
elect were, like this one, not nuns, but mothers” (Maurice). [24]
Amen. The
concluding “Amen” at the end of this Epistle, as at the end of most of the
Epistles, is spurious. Galatians, and
perhaps 2 Peter, seem to be the only instances in which the “Amen” is
genuine. [24]
In depth: Evidence
that the “elect sister” is a congregation rather than a specific individual [23]? That the elect sister herself sends no greeting is
taken as an argument in favor of the “elect lady” being a Church, and the
“elect sister” a sister Church, which could send no greeting other than that of
its members or “children.” But the verse
fits the other hypothesis equally well. Kyria’s nephews may be engaged in business at
And [24]: Why the change from “you” πρὸς ὑμᾶς in 2
John
BOOKS/COMMENTARIES
UTILIZED IN THIS STUDY:
All commentaries are in the public domain; the copyright
having expired or never been on them.
1 Marvin R.
Vincent, D.D. Word
Studies in the New Testament.
1886. Internet edition.
2 John Wesley. Explanatory Notes on the Whole Bible. 1754-1765. Internet edition.
3 Barton Johnson. People’s New Testament. 1891.
Internet edition.
4 Robert Jamieson, A. R. Fausset, David Brown.
Commentary Critical and Explanatory on the Whole
Bible. Unabridged
edition. Internet
edition.
5 Charles Simeon. Horae Homileticae.
1832. Internet edition.
6 James Gray. Concise Bible Commentary. 1897-1910. Internet edition.
7 John Dummelow,
editor. Dummelow’s
Commentary on the Bible. 1909. Internet edition.
8 Frank B. Hole. Old and New Testament
Commentary. Internet edition.
9 E. M. Zerr. Commentary on Selected
Books of the New Testament. Internet edition.
10 Arthur Peake. Commentary on the Bible. 1919.
Internet edition.
11 John A. Bengel. Gnomon of the New
Testament. 1897. Internet edition.
12 John S. C. Abbott. Illustrated New
Testament. 1878. Internet edition.
13 Joseph Sutcliffe. Commentary on the Old
and New Testaments.
1835. Internet edition.
14 Matthew Poole. English Annotations on
the Bible. 1685. Internet edition.
15 Paul E. Kretzmann. Popular Commentary. 1921-1922. Internet edition.
16 John Gill. Exposition of the Entire
Bible. 1746-1763. Internet
edition.
17 Adam Clarke. Commentary. 1832.
Internet edition.
18 Albert Barnes. Notes on the New
Testament. 1870. Internet edition.
19 Heinrich Meyer. Critical and Exegetical Commentary
on the New Testament.
1832. Internet edition.
20 Johann P. Lange. Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical. 1857-1884. Internet edition.
21 William R. Nicoll,
editor. Expositor’s Greek Testament. 1897-1910. Internet edition.
22 Henry Alford. Greek Testament Critical
Exegetical Commentary.
1863-1878.
Internet edition.
23 Alfred Plummer.
24 The Pulpit Commentary. 1897.
Internet edition.
25 John Trapp. Complete Commentary. Lived 1601-1669. 1865-1868 reprinting. Internet edition.
26 William Godbey. Commentary on the New Testament. Internet edition.
27 John Calvin. Commentary on the Bible. Internet edition.
28 Joseph C. Philpot (1802-1869). Commentary on Select
Texts. Internet
edition.
29 George Haydock
(1774-1849). Catholic
Bible Commentary. Internet edition.
30 H. A. Ironside. Ironside’s Notes on Selected Books. 1914.
Internet edition
31 Lost source; rather than delete the
material, I felt it better to simply list the unidentifiable volume and admit
my error.
32 Charles J. Ellicott, editor. Ellicott’s
Commentary for English Readers. Internet edition.
33 Daniel D. Whedon. Commentary on the Bible. Internet edition.
34 Philip Schaff,
editor. Schaff’s
Popular Commentary on the New Testament.
Internet edition.
35 Joseph Benson (born 1748). Commentary of the Old
and New Testaments. Internet edition.
36 Thomas Coke (published 1801-1803). Commentary on the Holy
Bible. Internet
edition.
37 Robert S. Candlish. The First Epistle of John Expounded In A
Series of Lectures. 1877 edition. Internet edition.
38 Arno C. Gaebelein. The Annotated Bible.
Internet edition.
39 Joseph Parker. The People's Bible. Internet edition.
40 Thomas Scott. Commentary on the Bible. Volume Six. Fifth Edition. London:
L. B. Seeley et al, 1822.
41 Bernhard Weiss. Commentary on the New
Testament. Volume
Four.
42 M. F. Sadler. The General Epistles of
SS James, Peter, John and Jude.
43 [Robert S. Hunt?] The
Cottage Commentary: The Epistle to the
Hebrews and the General Epistles.
44 Charles
Erdman. The General Epistles: An Exposition.
45 W. H. Bennett. The Century Bible: The General Epistles—James, Peter, John, and
Jude.
46 John B. Sumner. A Practical Exposition
of the General Epistles of James, Peter, John, and Jude.
47 James C. Gray. Biblical Museum: Hebrews to the End of the New Testament.
48 William G. Humphry. A Commentary on the
Revised Version of the New Testament.
49 Revere F. Weidner. The Lutheran Commentary: Annotations on the General Epistles of James,
Peter, Peter, John, and Jude.
50 A Short Protestant Commentary on the
New Testament. Volume
3. Translated
from the Third German Edition.
51 O. P. Eaches.
52 Henry A. Sawtelle. Commentary on the
Epistles of John.