2 John 1:8 Ulasan

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.

Look to yourselves,.... This is an exhortation to the elect lady, and her children, to look about them, and take care of themselves, and beware of these deceivers, and their doctrines: that we lose not those things which we have wrought; or as the Alexandrian copy, and many other copies, and the Vulgate Latin, Syriac, and Ethiopic versions read, "that ye lose not those things which ye have wrought"; in embracing the Gospel, making a profession of it, walking in it, showing a zeal, and contending for it, expressing a love both by words and actions to the ministers of it, and suffering much reproach on the account of it; all which would be lost, and in vain, should they at last drop the Gospel, and embrace the errors of the wicked; see Gal 3:4. Moreover, such who do not go such lengths, as to let go the head, Christ, but retain him as the foundation, and the fundamental doctrines of the Gospel, yet, among many precious things, may lay much rubbish on this foundation; and therefore should take heed what they build upon it, since, though they themselves may be saved, their works may be destroyed, and so they suffer loss; see Co1 3:11; and if we read the words, "that we lose not--which we have wrought"; the sense is the same, it being only a figure which rhetoricians call communion, and it is frequently used when a common duty is exhorted to; see Jo1 2:28; unless it should be thought that this has a peculiar reference to the ministers of the Gospel, as it may: for though the Gospel preached by them can never be lost, being the everlasting Gospel, and the word which abides for ever; yet it may be received in vain, and persons may fall from it, and imbibe error, and so the labour of Christ's faithful ministers may be so far in vain, and lost; and likewise, many souls whom they have thought they have gained to Christ, and that they have been instruments of working upon them for good, and have hoped they would be their joy and crown of rejoicing another day; when such are carried away by deceivers, fall off from the truth, ministers of the word lose what they thought they had wrought, which must give them great concern; and this is improved by the apostle into a reason and argument why the persons he wrote to should beware of seducers and their errors: but that we receive a full reward; in heaven, and which itself is called the recompense of reward, and the reward of the inheritance; not that this is a reward of debt due to the works of men, which are not rewardable in themselves; for they are such as are due to God before they are performed; and when they are done, they are not profitable to him, nothing is given to him, or received by him; when all is done that can be done, men are unprofitable servants; but this is a reward of grace, God has of his own grace promised it to those who love and serve him; and because it will be given them of his grace, after their work is over, as wages are given to a servant when he has done his work, it goes by this name: and whereas it is said to be a "full" one, the meaning is not as if it was different to different persons, for there is but one recompense of reward, or reward of the inheritance common to all the saints; or, as if it might be incomplete in some; it only signifies a large and exceeding great reward; see Gen 15:1; in which last place the same phrase is used as here; and where the Septuagint interpreters use the same words as here; and which is thus paraphrased by the Targumist, "the Lord give thee a good recompence in this world for thy good work, and let thy reward be "full", or "perfect", in the world to come.'' And the Jews (g) often speak of a full reward, and an equal one, to be received hereafter. Perhaps regard is here had particularly to the ministers of the Gospel, who have their reward in part here, for the workman is worthy of his reward, and they will have it in full hereafter. Moreover, the apostle might here be concerned, that he, and every faithful minister, might have their full number, they expected, that none may be missing, and which he may call a full reward: though the above copies and versions read here, as before, "ye", and "not we". (g) Targum on Eccl. i. 3. & ii. 11. & Midrash Kohelet, fol. 72. 4.

Here John is warning people not to fall away into heresy or to revert back to the Old Testament law once they have received the New.

This is the seducer and an antichrist. Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward. "This is the seducer and an antichrist." With this, it must be understood for a more perfect explanation, therefore "who do not confess that," as it should be properly added, "This is the seducer and an antichrist." Without this, the discourse will be disordered and independent, namely passing from the plural to the singular. This is, John says, an antichrist and seducer. However, by saying, "Those who do not confess that Jesus Christ has come in the flesh," he reveals that he is speaking of those who reject the Lord's coming: since the Lord himself, saying, "Many will come in my name," (Matt. 24:5) does not speak of the first coming, but of the second: Nevertheless, in truth, those who reject the second also reject the first. For if he who came in the flesh also promised a second coming, certainly he who rejects the second also rejects the first: for if he believes that he has come, he would also consider the promise of the one who has come to be certain: but if he despises the promise, it cannot be said in any way that he believes even in the first. Therefore, I believe the beloved disciple used the word "to come," not "to have come," so that he might comprehend those denying both of the Lord's coming in the flesh. Therefore, John instructed them to beware of these: and he adds the reason: "Lest by adhering to them, you lose what you have previously worked for, but receive your full reward without any weakness." But perhaps someone might say in such matters: "What if I do not believe in Christ's coming in the flesh, yet I lead a life in good works, can I not be counted among the pious and religious through these works, nor receive a reward for them?"

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.

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.

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. Instead of the first person plural, απολεσωμεν, etc., We lose, etc., many MSS., versions, and fathers, read the whole clause in the second person plural, απολεσητε, Ye lose, etc. Take heed to yourselves that Ye lose not the things which Ye have wrought, but that Ye receive a full reward. This reading is more consistent and likely, and is supported by at least as good evidence as the other. We find that if these persons did not keep on their guard they might lose their salvation, and the apostles their rejoicing in the day of the Lord Jesus. Even this intimation might put them on their guard. Had the apostle said ye cannot finally fall, what a different effect would it have produced! Griesbach has placed these readings in the margin as being very probable.

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].

Look to yourselves--amidst the widespread prevalence of deception so many being led astray. So Christ's warning, Mat 24:4-5, Mat 24:24. we lose not . . . we receive--The oldest manuscripts and versions read, "That YE lose not, but that YE receive." which we have wrought--So one oldest manuscript reads. Other very old manuscripts, versions, and Fathers, read, "which YE have wrought." The we being seemingly the more difficult reading is less likely to have been a transcriber's alteration. Look that ye lose not the believing state of "truth and love," which WE (as God's workmen, Co2 6:1; Ti2 2:15) were the instruments of working in you. a full reward--of grace not of debt. Fully consummated glory. If "which YE have wrought" be read with very old authorities, the reward meant is that of their "work (of faith) and labor of love." There are degrees of heavenly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory hanging on Jesus shall be fully happy. But the larger the vessel, the greater will be its capacity for receiving heavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received five cities; each according to his capacity of rule, and in proportion to his faithfulness. Compare Co1 15:41. "There is no half reward of the saints. It is either lost altogether, or received in full; in full communion with God" [BENGEL]. Still no service of minister or people shall fail to receive its reward.