2 Johnchapter 1
13 verses · John, by tradition · AD 85 to 95 · The general letters
The elder, To the chosen lady and her children, whom I love in the truth—and not I alone, but also all who know the truth—
Introduction
John, by tradition, The general letters, 2 John Overview.
An old church leader who calls himself only the elder wrote this letter, and the church has long held him to be the apostle John late in life. He writes to the chosen lady and her children, either a Christian woman and her household or a congregation, and in either case a home that received travelling preachers. The letter would fill one sheet of papyrus. Listen for two words that keep returning, and for how the elder binds them together. Listen also for one hard instruction about the front door. Read it as a lesson in how a loving church guards what it believes.
Context
- Who
- A house church deciding whether to take in traveling teachers
- What
- A short letter from the elder urging a house church to keep walking in the truth and in love, and to refuse its hospitality to teachers who deny that Jesus Christ came in the flesh.
- Where
- Written, by the church's early tradition, from Ephesus in the Roman province of Asia to a congregation in the same region.
- When
- Late in the first century, most often dated about AD 85 to 95; the letter gives no date of its own.
- Why
- To keep a church that welcomed travelling teachers from giving its home and its blessing to deceivers who spread a false account of Christ.
Historical context
The letter is short because the sheet was. A standard papyrus sheet held roughly what this letter contains, and the closing line, much to write, but I would rather not use paper and ink, is the ordinary way ancient letter writers signed off when they intended to come in person.
Show the rest of the historical context, 3 more paragraphs
Whether the chosen lady is a woman or a congregation has been debated since antiquity. The plural commands through most of the letter, and the greeting from 'the children of your chosen sister' at the end, point toward a church, with a sister church sending greetings.
Hospitality was the church's transport system. Traveling teachers moved from town to town living on the hospitality of believers, and a household that received a man fed him, housed him, and often supplied him for the next leg. That support was, in effect, funding his mission.
That is why the sharp instruction at the end is not about rudeness. Not receiving a man into the house and not greeting him meant declining to host and declining to endorse, because in a house-church world, the guest room was the pulpit.
Significance
The hearers were generous people being warned that generosity has a direction. Welcoming a teacher who denied that Jesus came in the flesh made them partners in the work he was doing.
Show the rest of the significance, 1 more paragraph
The letter balances the warning by leading with love, the command they had from the beginning, so the caution arrives inside an instruction to love one another, not instead of it.
The heads below are this chapter's scenes. The numbered points under each are its verses.
The Elder Writes to the Elect Lady
2 John 1:1-3
the chosen lady and her children: are read as a church and its members or as a household. The elder loves them for the truth that abides in us and will be with us forever. Alone among New Testament greetings, verse 3 adds in truth and love.
2 John 1:1
“The elder - See the introduction, Section 1, (2,d). Unto the elect lady - The elect or chosen Kyria. See the introduction, Section 2. He addresses her as one chosen of God to salvation, in the use of a term often applied to Christians in the New Testament. And her children - The word here rendered “children” (τέκνοις teknois) would include in itself both sons and daughters, but since the apostle immediately uses a masculine pronoun, τοις tois it would seem more probable that sons only were intended.”
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
2 John 1:1
“A particular Church, probably that at Babylon, was intended. "Church" is derived from Greek "Kuriake," akin to Kuria, or Kyria here; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly. love in the truth--Christian love rests on the Christian truth (2Jo 3, end).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
the truth that abides in us: The elder loves them for the truth living in believers. Jamieson, Fausset and Brown join the verse to the love of verse 1, so those who love in the truth also love for its sake. Albert Barnes calls truth a guest who has come to stay for good.
2 John 1:2
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 John 1:2
“For the truth's sake--joined with "I love," 2Jo 1. "They who love in the truth, also love on account of the truth." dwelleth in us, and shall be with us for ever--in consonance with Christ's promise.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Grace, mercy, and peace: The greeting is stated as a promise. Jamieson, Fausset and Brown note that grace covers sins and mercy meets miseries, and that a prayer stands inside the promise. Albert Barnes points to the added title, the Son of the Father, which the deceivers of verse 7 would not confess.
2 John 1:3
“Grace be unto you ... - See the notes at Rom 1:7. This salutation does not differ from those commonly employed by the sacred writers, except in the emphasis which is placed on the fact that the Lord Jesus Christ is “the Son of the Father.” This is much in the style of John, in all of whose writings he dwells much on the fact that the Lord Jesus is the Son of God, and on the importance of recognizing that fact in order to the possession of true religion.”
2 more voices on this verse
2 John 1:3
“What the apostle craves from these divine persons. (1.) Grace --divine favour and good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be conferred on sinful mortals. (2.) Mercy --free pardon and forgiveness; those who are already rich in grace have need of continual forgiveness.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 John 1:3
“Grace be with you--One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation. grace . . . mercy . . . peace--"Grace" covers the sins of men; "mercy," their miseries.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Walking in Truth, Walking in Love
2 John 1:4-6
walking in the truth: The elder rejoices over children walking in the truth. His request is one we have had from the beginning, echoing 1 John 2:7 and John 13:34. Love is to walk according to His commandments, and the commandment is to walk in love, each defining the other.
2 John 1:4
“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 traveling 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 John 1:4
See Introduction, at the end, and 2Jo 12; 3Jo 10, 14. of thy children--some. in truth--that is, in the Gospel truth. as--even as. "The Father's commandment" is the standard of "the truth."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
The elder's request is one we have had from the beginning, the Lord's own command in John 13:34. The address dear lady is read by some as a woman and by others as a church.
2 John 1:5
“And now I beseech thee, lady,.... Or "Kyria", which word the Syriac and Arabic versions retain, as if it was a proper name: the apostle having finished the inscription, salutation, and congratulation in the preceding verses, passes to an exhortation and entreaty to observe the commandment of love to one another, which is not a new commandment, but what was from the beginning: not as though I wrote a new commandment, &c. See Gill on 1Jn 2:7 and See Gill on 1Jn 2:8.”
1 more voice on this verse
2 John 1:5
“Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on 1Jo 2:7, 8). that we--implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
this is love: Love and command define each other here. Jamieson, Fausset and Brown set Romans 13:10 beside the verse, since love fulfils the law and keeping the law is the test of love. John Wesley calls obedience built on the love of God the proof that love is real.
2 John 1:6
“And this is the proof of true love, universal obedience built on the love of God. Is the great commandment which ye have heard from the beginning - Of our preaching.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
2 John 1:6
"Love is the fulfilling of the law" (Ro 13:10), and the fulfilling of the law is the sure test of love. This is the commandment--Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Deceivers Who Deny the Flesh: Do Not Take Them In
2 John 1:7-9
many deceivers have gone out into the world: In verse 7, many deceivers have gone out into the world, the secession of 1 John 2:19. They are refusing to confess the coming of Jesus Christ in the flesh, a present participle. Anyone who runs ahead without remaining in the teaching of Christ does not have God.
2 John 1:7
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
2 John 1:7
“All, therefore, are outside of the [Christian] dispensation, who, under pretext of knowledge, understand that Jesus was one, and Christ another, and the Only-begotten another, from whom again is the Word, and that the Saviour is another, whom these disciples of error allege to be a production of those who were made Aeons in a state of degeneracy. Such men are to outward appearance sheep; for they appear to be like us, by what they say in public, repeating the same words as we do; but inwardly they are wolves.”
Irenaeus · written before 202 · Against Heresies Book IIIpatristic
Watch yourselves: The first guard against error is set over one's own heart. Albert Barnes compares it to manning your own fort before you march out against an invader. Adam Clarke reads what we have worked for as the apostles' labour in these believers, which the church keeps by standing firm.
2 John 1:8
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 John 1:8
“He commands those to whom he writes to beware of people who reject both comings of the Lord. He also presents the reason, namely, so that by joining with them, you would not lose what you have accomplished, but receive a full reward.”
Theophylact of Ohrid · written before 1107 · Commentary on 2 Johnpatristic
runs ahead: The oldest manuscripts read proagōn, a verb for going on ahead. A teacher who runs ahead without remaining in the teaching of Christ does not have God, the loss verse 8 warns of. The teaching of Christ may mean what Christ taught or the truth about Him.
2 John 1:9
“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God - 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 Joh 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.”
2 more voices on this verse
2 John 1:9
“The danger and evil of departure from gospel light and revelation; it is in effect and reality a departure from God himself: Whosoever transgresseth (transgresseth at this dismal rate), and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God; it is that whereby God draws souls to salvation and to himself.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 John 1:9
“The loss (2Jo 8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ. transgresseth--The oldest manuscripts and versions read, "Every one who takes the lead"; literally, "goes," or "leads on before"; compare Joh 10:4, "He goeth before them" (not the same Greek).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 John 1:10-11
do not receive him into your home: Travelling teachers lived on the hospitality of the churches, and the greeting was a blessing on their mission. Of one who does not bring this teaching, the elder writes, do not receive him into your home or even greet him. Whoever greets such a person shares in his evil deeds.
2 John 1:10
“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 - Και χαιρειν αυτῳ μη λεγερε· And do not say, Health to him - do not salute him with Peace be to thee!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
2 John 1:10
“But as many as separate from the Church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord.”
Irenaeus · written before 202 · Against Heresies Book Ipatristic
2 John 1:10
“If there come any--as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
shares in his evil deeds: A greeting was a blessing on a man's work. The verb koinōnei means to share or hold fellowship, so the one who blesses a false teacher shares in his evil deeds. The command reaches the welcome and the greeting of verse 10 and no further.
2 John 1:11
“For he that biddeth him God speed, is partaker of his evil deeds - Shows that he countenances and approves of the doctrine which is taught. Compare the notes at 1Ti 5:22.”
1 more voice on this verse
2 John 1:11
“By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Paper and Ink Are Not Enough
2 John 1:12-13
paper and ink: The elder sets aside paper and ink, chartēs being a papyrus sheet. He hopes to speak face to face, mouth to mouth in the Greek, so that our joy may be complete, as in 1 John 1:4. The children of your elect sister send you greetings.
2 John 1:12
“Parchment was used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates. face to face--literally, "mouth to mouth." full--Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
2 John 1:12
“Because of the incapacity of his hearers, John did not think it right to entrust the solutions of secrets of this kind to paper and ink.”
Origen of Alexandria · written before 253 · Sermons on Exodus 4.2patristic
your elect sister: The letter ends as it began, with a family greeting. John Gill reads the elect sister as the lady's own sister, whose children lived near John at Ephesus. Theophylact of Ohrid records that some read the sister as a church, and he declines to argue with them.
2 John 1:13
“The children of thy elect sister greet thee. Amen. Not the members of a sister church, as some think; but the children of one who was the sister of this lady, according to the flesh; and who, as she was either a very famous and excellent person, or rather one chosen of God likewise unto eternal life and salvation; and whose children also were walking in the truth, and here send their Christian salutation to their aunt; very likely those sister's children lived at Ephesus, where John resided.”
1 more voice on this verse
2 John 1:13
“Some, on the basis of these words, think to affirm that this epistle was written not to a woman, but to the Church. With him who thinks so, I do not at all argue.”
Theophylact of Ohrid · written before 1107 · Commentary on 2 Johnpatristic
How this psalm is built
The form: A short pastoral letter that carries the teaching of 1 John to one church and applies it to the question of whom to receive, as Clarke classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Truth and love, said together | The word truth stands five times in verses 1 to 4, and the word love five times in verses 1 to 6. Verse 3 sets the two side by side, in truth and love. Jamieson, Fausset and Brown read the pairing as a rule of the letter, that Christian love rests on Christian truth and those who love in the truth also love for its sake.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on 2 John 1 and 2. | 2 John 1:1, 2 John 1:2, 2 John 1:3, 2 John 1:4 |
| Love and command define each other | Verse 6 says that love is walking according to His commandments, and then that the commandment is to walk in love. Each half explains the other. Jamieson, Fausset and Brown set Romans 13:10 beside the verse: love fulfils the law, and keeping the law is the sure test of love.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on 2 John 6. | 2 John 1:5, 2 John 1:6 |
| From the beginning | Verses 5 and 6 each say the command was heard from the beginning. The elder brings an old command, and the false teachers of verse 9 are the ones who run ahead. John Wesley reads the first beginning as the start of the Lord's ministry and the second as the start of the apostles' preaching.John Wesley, Explanatory Notes upon the New Testament, 1755, on 2 John 5 and 6. | 2 John 1:5, 2 John 1:6, 2 John 1:9 |
| Having God and not having God | Verse 9 sets two people side by side. One runs ahead and does not have God, and the other remains in the teaching and has both the Father and the Son. Jamieson, Fausset and Brown take this as the loss verse 8 warned of, the loss of God Himself.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on 2 John 9. | 2 John 1:8, 2 John 1:9 |
The structure
10 more paragraphs on the patterns
The letter runs in the order of an ordinary letter of its time. Verses 1 to 3 name the sender and the readers and give the greeting. Verse 4 gives the elder's joy, verses 5 and 6 his request, and verses 7 to 11 his warning with its rule for the front door. Verses 12 and 13 close with a hope to visit and a greeting from a sister's children. Truth governs the opening, love governs the request, and the teaching of Christ governs the warning.
The debate
Two questions about the opening line are old. The first is who the chosen lady is. Adam Clarke and John Gill read her as a Christian woman with a household, and John Wesley takes Kyria as her proper name. Clement of Alexandria names her Electa. Jamieson, Fausset and Brown read her as a church, and Hilary of Arles says plainly that she is a church elect in faith. Theophylact of Ohrid records both readings and declines to argue with those who hold the second.
The second question is who the elder is. Bede, Oecumenius and Theophylact report that some in the early church gave this letter and the next to a different John, an elder of Ephesus. Adam Clarke calls that view groundless and reads the title as the apostle's own name for himself in old age.
The New Testament around it
Most of the letter's lines have a partner in 1 John. Adam Clarke counts at least eight of its thirteen verses there in word or in sense. The old command of verse 5 answers 1 John 2:7 and John 13:34, and the deceivers of verse 7 answer 1 John 4:2 to 3. The rule of verses 10 and 11 is the other side of 3 John, where the elder praises a man for receiving faithful travelling brothers.
Where it stands among the letters
2 John stands between the long first letter and the short third one. The first letter sets out the tests of truth, love and obedience for a whole circle of churches. The second applies them to one household and its door, and the third turns to a man who refused faithful teachers the welcome they were owed.
Where to go deeper
The figure of verse 7 has its own page at /featured/antichrist. The confession the deceivers refused is taught at /featured/the-incarnation, and the command of verse 5 at /featured/love-one-another.
Keep studying
Studies4
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The context
Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible and Matthew Henry, Commentary on the Whole Bible.
The form and classifications
Adam Clarke, Commentary on the Bible, 1832, closing note on 2 John 13; Clement of Alexandria, Comments on the Second Epistle of John, in the Latin of Cassiodorus, on 2 John 1 and Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on 2 John 1 and 5.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid, Commentary on 2 John.