2 John 1:2 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).

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.

For the truth's sake, which dwelleth in us,.... Not for her high birth, nobility, or riches; but either for Christ's sake, who is the truth, and who dwells in the hearts of believers by faith, and who is the same that dwells in one as in another; and on his account it is that saints love one another, because they belong to him, he is formed in them, and his image is stamped upon them; and every like loves its like: or for the Gospel's sake, which has a place, and dwells in every saint, and is the same for matter and substance in one as in another; and unity of mind and judgment produces unity of affection: or for the sake of the truth of grace, the inward principle of grace, which dwells in every regenerate person; a communication of the experience of which knits the saints one to another: and shall be with us for ever; where Christ enters and takes up his abode, from thence he never finally and totally departs, though he may sometimes hide his face with respect to communion, or withdraw his gracious presence; and where the Gospel has once took place in the heart, and is become the ingrafted word, it can never be rooted out, or be removed; and where the truth of grace is, it will remain; it is an incorruptible seed, a well of living water, springing up into eternal life.

By “truth” John is referring to the Holy Spirit, because love is always the work of the Spirit.

But where he said: "what abides in us," that is, what is true and firm, he added: "And it will be with us forever." (1 Jn. 3:24) Signifying the certain perseverance of the gift. For it happens that even those who have been confirmed in something are shaken again, because they have not rightly used the confirmation.

For the truth's sake, which dwells in us, etc. He says, we love you and yours for no other reason than for the truth of the faith, which always remains invincible in us, for we find that you also invincibly guard the same.

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.

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

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].

For the truth's sake--joined with "I love," Jo2 1:1. "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.