2 John 1:1 Kommentar

The apostle here salutes an honourable matron and her children (Jo2 1:1-3). Recommends to them faith and love (Jo2 1:5, Jo2 1:6). Warns them of deceivers (Jo2 1:7), and to take heed to themselves (Jo2 1:8). Teaches how to treat those who bring not the doctrine of Christ (Jo2 1:10, Jo2 1:11). And, referring other things to personal discourse, concludes the epistle (Jo2 1:12, Jo2 1:13).

Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually, I. The saluter, not expressed by name, but by a chosen character: The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed. II. The saluted - a noble Christian matron, and her children: To the elect lady and her children. A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and his religion. They owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God. And her children; probably the lady was a widow; she and her children then are the principal part of the family, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too; it may avail to their encouragement and caution. Those who love and commend them will be apt to enquire after them. This lady and her children are further notified by the respect paid them, and that, 1. By the apostle himself: Whom I love in the truth, or in truth, whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or exercise of love; and he especially loved those who loved him, that Lord who loved him. 2. By all her Christian acquaintance, all the religious who knew her: And not I only, but also all those that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth demands acknowledgment, and those who see the evidences of pure religion should confess and attest them; it is a good sign and great duty to love and value religion in others. The ground of this love and respect thus paid to this lady and her children was their regard to the truth: For the truth's sake (or true religion's sake) which dwelleth in us, and shall be with us for ever. Christian love is founded upon the appearance of vital religion. Likeness should beget affection. Those who love truth and piety in themselves should love it in others too, or love others upon the account of it. The apostle and the other Christians loved this lady, not so much for her honour as her holiness; not so much for her bounty as her serious Christianity. We should not be religious merely by fits and starts, in certain moods and moons; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished: Which shall be with us for ever. III. The salutation, which is indeed an apostolical benediction: Grace be with you, mercy, and peace, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love, Jo2 1:3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe, 1. From whom these blessings are craved, (1.) From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character - the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father's glory, and the express image of his person, who, with the Father, is also eternal life, Jo1 1:2. 2. 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. (3.) Peace - tranquility of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified outward prosperity. And these are desired in truth and love, either by sincere and ardent affection in the saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as productive of continued truth and love in the saluted; these blessings will continually preserve true faith and love in the elect lady and her children; and may they do so! IV. The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady. Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, Jo2 1:4. Possibly the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents' sake, but both by virtue of free grace. From the apostle's joy herein we may observe that it is pleasant to see children treading in good parent's steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.

The writer of this epistle describes himself by his office, an "elder", and inscribes it to a certain matron, whom he styles, on account of her honour and riches, a "lady"; and by reason of her grace, "elect"; and to her children, who, as well as herself, were the objects of the apostle's love, and of all that knew the truth, and that for the sake of it, which was common to them all, , the salutation follows, Jo2 1:3, and then a congratulation of the lady, that some of her children walked in the same path of truth with herself, Jo2 1:4, and next an exhortation to brotherly love, which is the commandment from the beginning; the evidence of which love is walking according to that, and every other command of God, Jo2 1:5, and the rather this should be closely attended to, since many deceivers, who were no other than antichrist, had got into the world, who did not own that Christ was come in the flesh; wherefore it became those that were concerned for his name and glory, as well as their own interest, to take heed lest what was wrought should be lost, and so a full reward be not received, Jo2 1:7, and then a description of these deceivers and false teachers is given; that they are transgressors of the rule of God's word, abide not in the doctrine of Christ, and so have not God, any interest in him; whereas he that abides in the doctrine of Christ has an interest both in the Father and in the Son, Jo2 1:9, wherefore the apostle gives advice to the lady how to behave towards such; not to receive them into her house, nor wish them success, since so to do would be to join with them in their evil deeds, Jo2 1:10, and then he excuses the shortness of his letter, though he had many things to write unto her, yet would not, because he hoped shortly to visit her, and then would personally relate what he had to communicate to their mutual joy, Jo2 1:12, and closes the epistle with the salutation of her sister's children to her, Jo2 1:13.

The elder unto the elect lady and her children,.... By the "elder" is meant the writer of this epistle, the Apostle John, who so calls himself either on account of his age, he being now near an hundred years of age, having outlived all the apostles: or on account of his office, being a bishop or overseer, not only of the church at Ephesus, but of all the Asiatic churches, which is the same with an elder; nor is this incompatible with his being an apostle; see Pe1 5:1, the elect lady is the person he writes unto; by whom is designed not the church of Christ, since such a way of speaking is unusual; and besides, he speaks of coming to see her face to face, and of the children of her elect sister: but some particular person, some rich, as well as gracious woman of John's acquaintance; and these words, "elect lady", are neither of them proper names of the person: some think that the word "Kyria", rendered "lady", was the name of the person, as "Domina" with the Romans, and answers to the Hebrew word "Martha"; for as "Mar", signifies lord, so "Martha, lady"; and then the inscription runs, "to the choice" or "excellent Martha"; and the Syriac and Arabic versions read, "to the elect Kyria": and others think that the word rendered elect is a proper name, and that this person's name was "Electa", as "Electus" (d) is a man's name; and then it must read thus, "to the lady Electa"; but her sister also is so called, and it can hardly be thought that two sisters should be both of a name; neither of them are proper names, but characters and titles of respect and honour: she is called a "lady", because she was a person of distinction and substance, which shows that God sometimes calls by his grace some that are rich and noble; and also that titles of respect and honour, where flattery is avoided, may be lawfully given to persons of dignity and wealth; so Nazianzen (e) calls his own mother by the same title; and it was usual to call women by this name from fourteen years of age (f): and this person also is said to be "elect"; either because she was a choice, famous, and excellent person, not only for her birth, nobility, and riches, but for her virtue, grace, and good works; or because she was chosen unto eternal life and salvation; and which the apostle might know without a special and divine revelation, by the Gospel coming with power to her; by the grace that was wrought in her; by the faith of God's elect, which she appeared to have, seeing it worked by love; and which may be, and ought to be concluded in a judgment of charity, of everyone that professes faith in Christ, and walks according to it; and this also makes it appear that election is of particular persons, and not of nations, communities, and churches, as such; nor is it unusual to salute single persons under this character; see Rom 16:13, this epistle is inscribed not only to this lady, but also to "her children"; who were not infants, but grown up, and had made a profession of the truth, and walked in it, Jo2 1:4, and both the mother and the children the apostle represents as the objects of his love: 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 and especial manner to be loved and respected; see Gal 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, Jo1 3:18, and not I only, but also all they that have known the truth; either the Lord Jesus Christ, who is the truth; not with a notional knowledge, but with the knowledge of approbation and affection; with a fiducial and appropriating one: or the Gospel, the word of truth; not with a speculative, but with a spiritual and experimental knowledge of it: and this is not to be understood of every individual person then living, which had such a knowledge of the truth; for it cannot be reasonably thought that every individual person should know this lady and her children; but of all such persons who had any knowledge of them; for such who are born again by the word of truth, love not only him that begot them, but all those who are begotten of him: this shows in what sense the word "all" is sometimes taken. (d) Herodian. Hist. l. 1. c. 51, 52, 53, 54. (e) Epist. ad Basil. 4. p. 769. vol. 1. (f) Epictet. Enchirid. c. 62.

The second Epistle of John, which is written to Virgins, is very simple. It was written to a Babylonian lady, by name Electa, and indicates the election of the holy Church. He establishes in this Epistle that the following out of the faith is not without charity, and so that no one divide Jesus Christ; but only to believe that Jesus Christ has come in the flesh. For he who has the Son by apprehension in his intellect knows also the Father, and grasps with his mind intelligibly the greatness of His power working without beginning of time.

Originally “presbyters” and “bishops” were the same. When later on one was chosen to preside over the rest, this was done to avoid schism. For apart from ordination, what function is there which belongs to a bishop which does not also belong to a presbyter?

The elect lady is clearly a church to which the letter is written. It is elect in faith and mistress of all virtues.

Some have thought that this Epistle and the one that follows are not from John the Beloved, but from another who had the same name: because in these he writes of himself as an elder, and to a lady, and to another Gaius, and he writes of one just as he does of the lady; which does not happen in a Catholic Epistle. Furthermore, he did not make a title according to the previous epistle: for he did not begin it in that way. But we say that in the former he did not propose in that manner, because he did not write to a specific person, nor to the Church of certain places: just as blessed Peter did, clearly signifying that he was writing to the Jews who were dispersed; and before him, the holy James clearly defining that he was writing to the twelve tribes of the Jews: but addressing all the faithful in common, whether gathered or not gathered, He omitted the type of the pre-written text. However, John writes of himself as an elder, and not as an apostle or servant of Jesus Christ, as the other apostles do. Indeed, he does not write of himself as an apostle, perhaps because he did not preach the Gospel first in Asia, but after Paul; nor did he travel around, like him, who was going through the circuit of the Gospel: but remaining there, he was present and explained the message to those present. Nor does he call himself a servant of Jesus Christ; for he was confident, because he was greatly loved, that he was free from the fear of servitude. He only wished to call himself an elder: either because he was already old when he wrote these things (for that is what an elder means) or even calling himself a bishop by the name of elder, since at that time the name elder was commonly used also for bishops: as is evident from the Acts (20:17) written by blessed Luke, and from the Epistle of Peter (5:2). Moreover, John was not afraid to write to a faithful lady: because in Christ Jesus there is neither male nor female. (Gal. 3:28) However, writing to one Gaius, he has Paul who also wrote to Titus and Timothy, indeed even to Philemon, a common man (ἰδιώτην). And indeed, this is about the title. It is shown also from the announcement and promise and from the remaining arrangement of the discourse, that these letters are genuine: since in these John frequently repeats the discourse, saying the same things about the same matters whenever a slight occasion arises, and this way confirms the discourse. Moreover, he testifies two things to this elect lady: one indeed that she walks in truth, the other that she avoids heretics. He indeed calls her elect, either by name or from great imitation concerning virtue: whom John also says he loves in truth: not only her alone, but also all who are of similar morals with her, who truly have a firm truth within themselves: for this is signified by saying: that abides in us; this, however, is faith in Christ. In fact, to love her in the truth; just as John himself indicated in the previous letter regarding certain corrupted believers.

John is either writing to a church, or else to a particular woman who has ordered her household spiritually, according to the commandments of God. He writes this letter to one of the women who has accepted the proclamation and exhorts her to do two things. The first of these is to walk in love, and the second is to avoid welcoming false teachers. John also tells us that the overall purpose of his letter is to keep her informed until he is able to come to her in person.

The Elder to the elect lady and her children, etc. Some think that this and the following epistle are not of John the apostle, but of a certain presbyter John, whose tomb is shown to this day in Ephesus. Papias, too, the hearer of the apostles, and bishop in Hierapolis, often mentions him in his works. But now the general consensus of the Church holds that John the apostle also wrote these epistles, because they truly show much similarity in words and faith with his first epistle, and with similar zeal detest heretics. John calls himself the Elder either because he was advanced in age when he wrote these epistles, or because the name "elder" or "presbyter" was fitting for a bishop due to maturity in wisdom and gravity. Hence Peter also says: "The elders who are among you I exhort, who am also an elder, and a witness of the sufferings of Christ" (1 Peter 5). The Elder, he says, to the elect lady and her children, whom I love in truth, that is, I love with true love, namely, that which is according to God. Or certainly, I love those whom I consider persevering in the truth.

And not I only, but also all, etc. Because he begins to write against heretics, as they have fallen from the truth of the faith, he rightly recalls that there is one love in the Holy Spirit among all who have known the truth, to frighten those who, being few, have separated themselves from the society of the many Catholics with their unanimity and multitude. Indeed, all the Catholics throughout the world follow one rule of truth; but not all heretics and infidels agree in a unanimous error, rather they assault each other no less than they do the path of truth itself.

Some thought that the present epistle, as well as the one following it, belonged not to John — the beloved disciple of the Lord, but to another person of the same name; because in both epistles the writer calls himself a presbyter, and one epistle is written to a certain woman, and the other to Gaius, again to a single person, which does not befit an epistle called catholic; moreover, the beginning of this epistle is not the same as that of the first epistle. To this we shall say the following. In the first epistle he did not make such a beginning as here, because he was not writing to a specific person or to a church of a particular place (as the apostle Peter did, specifically indicating that he was writing to the Jews in the diaspora, and before him the apostle James), but was addressing his words to all the faithful in general, whether gathered together or in the diaspora, and therefore omitted this beginning. Here he calls himself a presbyter, and not an apostle, nor a servant of Jesus Christ, as the other apostles did. He does not call himself an apostle, perhaps because he was not the first to preach the Gospel in Asia, but came after Paul, and not in passing, as Paul did, but remaining there permanently. He did not call himself a servant of Jesus Christ, because with his great love he hoped to be beyond the fear of servitude. He consented to call himself only a presbyter (elder), either because he was writing these epistles already in old age, or because by the name presbyter he designated his episcopal office, since at that time the name presbyter was commonly used also of bishops. He writes to a faithful woman, and by this in no way demeans himself, because in Christ Jesus there is no distinction between "neither male nor female" (Gal. 3:28). He writes to Gaius alone, following the example of the apostle Paul, who writes to Titus, to Timothy, and to a private individual — Philemon. This is concerning the beginning of the epistle. The authenticity of these epistles is revealed by the manner of expression and the rest of the structure of speech. For here too the writer frequently repeats his discourse, saying the same thing about the same subject, with little occasion for it, in order to reinforce the point. The apostle asks the elect lady about two things: that she walk in love, and that she turn away from heretics. He calls her "elect" (ἐκλεκτή) either by name, or on account of her love of virtue. He says that he loves her in truth, and not only her, but also all who are of the same character as her, having the truth established in themselves. He says he loves in truth, for it is possible to love falsely, with lips alone, as he himself in the first epistle (1 John 3:18) exposed certain believers who were hypocritical. Having said "which abides in us," he added "and will be with us forever." To this he again appended that grace and mercy will be with us, showing what good things spring from perfect love.

The apostle's address to a Christian matron and her children, Jo2 1:1-3. He rejoices to find that certain of her family had received, and continued to adorn, the truth; and he exhorts them to continue to love one another according to the commandment of Christ, Jo2 1:4-6, And particularly cautions them against deceivers, and to so watch, that they might not lose the benefit of what they had received, Jo2 1:7, Jo2 1:8. The necessity of abiding in the doctrine of Christ, Jo2 1:9. He cautions them against receiving, or in any way forwarding, those who did not bring the true doctrine of Christ, Jo2 1:10, Jo2 1:11. Excuses himself from writing more largely, and purposes to pay her and family a visit shortly, Jo2 1:12, Jo2 1:13.

The elder - John the apostle, who was now a very old man, generally supposed to be about ninety, and therefore he uses the term ὁ πρεσβυτερος, 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 - Εκλεκτῃ Κυρια· As Κυρια, kuria, may be the feminine of Κυριος, 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 koureea, as does also the Arabic kooreea. Some have thought that Eclecta was the name of this matron, from the word εκλεκτη, which we translate elect, and which here signifies the same as excellent, eminent, honorable, 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, Jo2 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 traveling 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.

The elder--In a familiar letter John gives himself a less authoritative designation than "apostle"; so Pe1 5:1. lady--BENGEL takes the Greek as a proper name Kyria, answering to the Hebrew "Martha." Being a person of influence, "deceivers" (Jo2 1:7) were insinuating themselves into her family to seduce her and her children from the faith [TIRINUS], whence John felt it necessary to write a warning to her. (But see my Introduction and Pe1 5:13). 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 (Jo2 1:3, end). Not merely "I love in truth," but "I love in THE truth." all--All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. "The communion of love is as wide as the communion of faith" [ALFORD].