2 Giovanni 1:9 Commento

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.

Whosoever transgresseth,.... Not the law of God, of which everyone is a transgressors and that daily, in thought, word, or deed; but who passes over the rule and standard of doctrine, the word of God, and will not adhere to that, nor walk according to it, but rejects and despises that rule: and abideth not in the doctrine of Christ; which he received from his Father, and delivered to his apostles, and of which he is the sum and substance; the doctrine which is concerning his person as the Son of God, and as truly God, and the union of the two natures, divine and human, in his one person; and concerning his office, as the Mediator, surety, and messenger of the covenant, and as the prophet, priest, and King of his church; and concerning his incarnation, obedience, sufferings, death, resurrection from the dead, ascension to heaven, session at God's right hand, intercession for his people, and second coming to judgment; concerning peace and pardon by his blood, atonement by his sacrifice, justification by his righteousness, and complete salvation by him: this is , "the doctrine of the King Messiah", or the Messiah's Talmud (h), to use the Jewish phrase, and which agrees with John's. Now, whoever has embraced and professed this doctrine, but errs concerning it, and rejects it, and abides not in it, as Satan abode not in the truth, appears to be of him: hath not God; for his Father, but the devil, the father of lies; he has no true knowledge of God, for there is none but in Christ, whose doctrine such an one has denied; nor has he, nor can he, have communion with him, nor any interest in him. He that abideth in the doctrine of Christ; as he hath received and professed it; neither can anything remove him from it, not the arguments of false teachers, nor the reproaches and persecutions of men, or the snares and allurements of the world: he hath both the Father and the Son; he has an interest in them both, and has knowledge of each of them, and fellowship with them. The Alexandrian copy and the Vulgate Latin version leave out the phrase, "of Christ", in the preceding clause, and only read, "in the doctrine"; and the Syriac version, "in his doctrine"; the sense is the same. (h) Bereshit Rabba, sect. 98. fol. 85. 3.

Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. The Apostle first removes this objection by saying: Let no one think that by rejecting the coming of the Lord in the flesh, one can either achieve the perfect justice owed to the faithful through works or be regarded as a worshiper of God at all. But whoever transgresses this commandment of His, namely of Christ who has come, and does not remain in His doctrine, does not have God." For if He came to teach men the perfect knowledge of God, He would seem to be rejected; how then could He be a worshiper of God who disapproves of the interpreter of divine contemplations? Therefore, he would be ἄθεος, that is, "without God", just as on the other hand, ἔνθεος, that is, divine and "a friend of God", having all the fullness of divinity within himself, namely the Father, the Son, and the Holy Spirit, who is firm and solid in the doctrine of Christ. For Jesus teaches about the Father, saying: "All things that the Father has are mine." (Jn. 16:15) He often teaches both about the Father and about Himself, that indeed He is the Father, but He is the Son; and concerning the Holy Spirit, when He says: "The Spirit who proceeds from the Father." (Jn. 15:26) However, when he says: "Baptizing them in the name of the Father and of the Son and of the Holy Spirit." (Matt. 28:19) And although in this place the mention is made only of the Father and the Son by the Lord's disciple, and not of the Holy Spirit, do not be offended. For it was only concerning this that he was compelled and desired to speak, about the Father, I say, and the Son. And indeed, these things have been said in the present context, lest we be more lengthy. However, John remains in the teaching of Christ or the Gospel, who according to it feels and acts, living by contemplating and working together; but whoever separates himself from this, is godless. For just as one who has a perfect way of life makes himself familiar with God, as Abraham did, according to what he heard from God Himself: "I am your God," (Gen. 17:1) so too, whoever lives outside the command of the Gospel, is godless, separating himself so that he may not have God. But since here he is godless, namely, who has alienated himself from divine discipline, certainly he who remains in it has both the Father and the Son, for the Son said of such: "We will come to him, I and the Father, and we will make our dwelling with him." (Jn. 14:23) For by observing the commandments, he has made himself a temple and dwelling place of God, and he has God dwelling within him: since God is said to be had in two ways. For all creatures are also said to have God, according to what Paul said: "For in him we live and move and have our being." (Acts 17:28) This, however, has been said according to the manner of existence. In another way, through the good operation of one who worships God, for example, it is said to "have God"; according to which it is signified that God is called the God of Abraham and Isaac, and universally the God of the friends of the Hebrews. (Ex. 30) And this must be attributed to what is now to be said: He who has the Son has the Father. (1 Jn. 2:23) For "he who has seen the Son," as the Son himself says, "has seen the Father." (Jn. 14:9) And again: "I am in the Father, and the Father is in me," (Jn. 14:11) says the same Savior, so that even from this the consubstantiality (ὁμοούσιον) of the Father and the Son may be known. And if anyone says that he who receives the disciples also has the Son and the Father: For the Savior says of these: "He who receives you receives me; and he who receives me receives him who sent me," let him know that he is speaking wrongly in this way, nor does he understand as he ought. Since these things have been said about doctrine, seeing that he who received the apostles, by confessing their doctrine, received through them both the Son and the Father teaching. — Likewise in another way. Since he who abides in doctrine has both the Son and the Father, the apostles also remained in doctrine, so that they preached it as well. Therefore, whoever receives those who are temples of God, by that very act of receiving them, has the Son and the Father who are in them.

Everyone who goes ahead and does not remain in the teaching, etc. Note the difference in words, and embrace the truth of the faith. He says that whoever does not remain in the teaching of Christ does not have God, but whoever remains in his teaching has both the Son and the Father, to show that the Father and the Son are one true God, and to convict those of falsehood who assert that the Son is either not God, or is posterior or inferior to the Father.

Someone of this sort might perhaps say: if I do not believe in the coming of Christ in the flesh, but lead a life of good deeds, can I not stand together with the pious on account of these deeds? Can I not receive a reward for my works? The Apostle destroys such an objection in advance. He says: whoever rejects the coming of Christ in the flesh, let him not even think about receiving the full recompense for his works that awaits true believers, nor about being numbered among the perfectly pious. On the contrary, everyone who transgresses His commandment, that is, of Christ who came in the flesh, and does not abide in His teaching, does not have God. For if he looks with contempt upon the One who came to teach people perfect knowledge of God, how can he still be pious when he despises the Teacher Himself? No, such a person is godless; just as he who is firm in the teaching of Christ belongs to God and is beloved of God, and has in himself the fullness of the Godhead, that is, the Father and the Son and the Holy Spirit. For Christ teaches about the Father when He says: "All that the Father has is Mine" (John 16:15); in many places He teaches about Himself and about the Father, that one is the Father and another is the Son; He teaches about the Spirit when He says: "The Holy Spirit, who proceeds from the Father" (John 15:26); even more clearly when He says: "baptizing them in the name of the Father and the Son and the Holy Spirit" (Matt. 28:19). If the disciple of the Lord spoke here only of the Father and the Son, and was silent about the Holy Spirit, do not be troubled by this in the least. For here it was fitting to speak only about this, that is, about the Father and the Son. He who abides in the teaching of Christ, that is, in the evangelical teaching, is the one who thinks in accordance with it, teaches, acts, and aligns with it his entire inner and outer life. But he who departs from it is godless. For just as he who lives precisely according to this teaching appropriates himself to God, like Abraham, who for this reason also heard from Him: "I am your God" (Gen. 17:1); so he who does not live according to the evangelical commandment lives without God, because he has removed himself from God. But while the latter, that is, the one who has alienated himself from divine teaching, lives without God, he who abides in this teaching has both the Father and the Son. Concerning this the Son also said: "We will come to him and make our abode with him," that is, together with the Father (John 14:23). For through the keeping of the commandments he made himself a temple and dwelling place of God, and God took up residence in him. The words "to have God" are used in a twofold sense. It is said that all creatures have God, as the apostle Paul expressed it: "In Him we live and move and have our being" (Acts 17:28). This is said in relation to existence. Again, when someone serves God through virtues, it is said that he has God. In this sense God is also called the God of Abraham, Isaac, and in general of the God-loving Hebrews. To what has now been said one must add: he who has the Son also has the Father. For "he who has seen the Son," as He Himself said, "has also seen the Father." He also said: "I am in the Father, and the Father is in Me" (John 14:9–10). Therefore from this too the consubstantiality of the Father and the Son is known. And if someone says: in that case, he who receives the disciples also has the Father and the Son, because it is said: "He who receives you receives Me, and he who receives Me receives Him who sent Me" (Matt. 10:40); let such a person know that he speaks poorly and understands incorrectly. For this was said concerning teaching. He who willingly received the apostles and their teaching, through them received as teachers both the Father and the Son. And in another way: he who abides in the teaching has both the Father and the Son, and the apostles abided in the teaching, because they also preached it; therefore he who received them, the temples of God, through the very act of receiving them has the Son and the Father who dwell in them.

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.

Whosoever transgresseth - Παραβαινων· He who passes over the sacred enclosure, or goes beyond the prescribed limits; and abideth not in the doctrine - does not remain within these holy limits, but indulges himself either in excesses of action or passion; hath not God for his Father, nor the love of God in his heart. Hath both the father and the Son - He who abideth in the doctrine of Christ, his body is a temple of the Holy Trinity, and he has communion with the Father as his Father, and with the Son as his Savior and Redeemer.

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].

The loss (Jo2 1:8) 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). Compare Jo3 1:9, "Loveth to have the pre-eminence." hath not God-- (Jo1 2:23; Jo1 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense. He--emphatical: He and He alone.