Teks -- 2 John 1:1-13 (NET)

Introduction and Thanksgiving

1:1 From the elder, to an elect lady and her children, whom I love in truth (and not I alone, but also all those who know the truth), 1:2 because of the truth that resides in us and will be with us forever. 1:3 Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Son of the Father, in truth and love. 1:4 I rejoiced greatly because I have found some of your children living according to the truth, just as the Father commanded us.

Warning Against False Teachers

1:5 But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another. 1:6 (Now this is love: that we walk according to his commandments.) This is the commandment, just as you have heard from the beginning; thus you should walk in it. 1:7 For many deceivers have gone out into the world, people who do not confess Jesus as Christ coming in the flesh. This person is the deceiver and the antichrist! 1:8 Watch out, so that you do not lose the things we have worked for, but receive a full reward. 1:9 Everyone who goes on ahead and does not remain in the teaching of Christ does not have God. The one who remains in this teaching has both the Father and the Son. 1:10 If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, 1:11 because the person who gives him a greeting shares in his evil deeds.

Conclusion

1:12 Though I have many other things to write to you, I do not want to do so with paper and ink, but I hope to come visit you and speak face to face, so that our joy may be complete. 1:13 The children of your elect sister greet you.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Jo 1:1 - And her children

And her children ( kai tois teknois autēs ).

As with eklektē kuria , so here tekna may be understood either literally as in 1Ti 3:4, or spiritually, as in Gal 4:19, Gal 4:25; 1Ti 1:2. For the spiritual sense in teknia see 1Jo 2:1, 1Jo 2:12.

Robertson: 2Jo 1:1 - Whom

Whom ( hous ).

Masculine accusative plural, though teknois is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes"(Vincent). See thus hous in Gal 4:19.

Robertson: 2Jo 1:1 - I

I ( Egō ).

Though ho presbuteros is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of agapō with the addition of en alētheiāi (in truth, in the highest sphere, as in Joh 17:19; 3Jo 1:1) and ouk egō monos (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Rom 16:4).

Robertson: 2Jo 1:1 - That know

That know ( hoi egnōkotes ).

Perfect active articular participle of ginōskō , "those that have come to know and still know."

Robertson: 2Jo 1:2 - For the truth’ s sake

For the truth’ s sake ( dia tēn alētheian ).

Repetition of the word, one of which John is very fond (1Jo 1:6, "the truth, as revealed by the Christ, and gradually unfolded by the Spirit, who is truth"(Brooke).

Robertson: 2Jo 1:2 - Which abideth in us

Which abideth in us ( tēn menousan en hēmin ).

See Joh 17:19 for "sanctified in truth"and 1Jo 2:6 for abiding in Christ, and so it includes all who are in Christ.

Robertson: 2Jo 1:2 - It shall be with us

It shall be with us ( meth' hēmōn estai ).

Confident assertion, not a mere wish. Note the order of the words, "With us it shall be"(estai future middle of eimi ).

Robertson: 2Jo 1:3 - Shall be with us

Shall be with us ( estai meth' hēmōn ).

He picks up the words before in reverse order. Future indicative here, not a wish with the optative (eie ) as we have in 1Pe 1:2; 2Pe 1:2. The salutation is like that in the Pastoral Epistles: "Charis , the wellspring in the heart of God; eleos , its outpourings; eirēnē , its blessed effect"(David Smith).

Robertson: 2Jo 1:3 - And from Jesus Christ

And from Jesus Christ ( kai para Iēsou Christou ).

The repetition of para (with the ablative) is unique. "It serves to bring out distinctly the twofold personal relation of man to the Father and to the Son"(Westcott). "The Fatherhood of God, as revealed by one who being His Son can reveal the Father, and who as man (Iēsou ) can make him known to men"(Brooke).

Robertson: 2Jo 1:4 - I rejoice

I rejoice ( echarēn ).

Second aorist passive of chairō as in 3Jo 1:3, "of a glad surprise"(D. Smith), as in Mar 14:11, over the discovery about the blessing of their godly home on these lads.

Robertson: 2Jo 1:4 - Greatly

Greatly ( lian ).

Only here and 3Jo 1:3 in John’ s writings.

Robertson: 2Jo 1:4 - I have found

I have found ( heurēka ).

Perfect active indicative of heuriskō as in Joh 1:41, our "eureka,"here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith"(David Smith).

Robertson: 2Jo 1:4 - Certain of thy children

Certain of thy children ( ek tōn teknōn ).

No tinas as one would expect before ek , a not infrequent idiom in the N.T. (Joh 16:17).

Robertson: 2Jo 1:4 - Walking

Walking ( peripatountas ).

Present active accusative supplementary participle agreeing with tinas understood. Probably members of the church off here in Ephesus.

Robertson: 2Jo 1:4 - In truth

In truth ( en alētheiāi ).

As in 2Jo 1:1; 3Jo 1:4.

Robertson: 2Jo 1:4 - We received

We received ( elabomen ).

Second aorist active (possibly, though not certainly, literary plural) of lambanō . This very idiom (entolēn lambanō ) in Joh 10:18; Act 17:15; Col 4:10. Perhaps the reference here is to 1Jo 2:7.; 1Jo 3:23.

Robertson: 2Jo 1:5 - Beseech

Beseech ( erōtō ).

For pray as in 1Jo 5:16.

Robertson: 2Jo 1:5 - Lady

Lady ( kuria ).

Vocative case and in the same sense as in 2Jo 1:1.

Robertson: 2Jo 1:5 - As though I wrote

As though I wrote ( hōs graphōn ).

Common idiom hōs with the participle (present active) for the alleged reason.

Robertson: 2Jo 1:5 - New

New ( kainēn ).

As in 1Jo 2:7., which see.

Robertson: 2Jo 1:5 - We had

We had ( eichamen ).

Imperfect active (late ̇a form like eichan in Mar 8:7) of echō and note eichete with ap' archēs in 1Jo 2:7. Not literary plural, John identifying all Christians with himself in this blessing.

Robertson: 2Jo 1:5 - That we love one another

That we love one another ( hina agapōmen allēlous ).

Either a final clause after erōtō as in Joh 17:15 or an object clause in apposition with entolēn , like 1Jo 2:27; 1Jo 3:23 and like 2Jo 1:6.

Robertson: 2Jo 1:6 - Love

Love ( hē agapē ).

The love just mentioned.

Robertson: 2Jo 1:6 - That we should walk

That we should walk ( hina peripatōmen ).

Object clause in nominative case in apposition with agapē , with hina and the present active subjunctive of peripateō , "that we keep on walking."

Robertson: 2Jo 1:6 - The commandment

The commandment ( hē entolē ).

The one just mentioned with the same construction with hina as in 1Jo 3:23. John changes from the first person plural to the second (ēkousate as in 1Jo 2:7, peripatēte ) as in 1Jo 2:5, 1Jo 2:7.

Robertson: 2Jo 1:6 - In it

In it ( en autēi ).

Either to alētheiāi (truth) of 2Jo 1:4, agapē of this verse, or entolē of this verse. Either makes good sense, probably "in love."With peripateō (walk) we have often en (1Jo 1:7; 1Jo 2:11, etc.) or kata (according to) as in Mar 7:5; 1Co 3:3; 2Co 10:2, etc.

Robertson: 2Jo 1:7 - Deceivers

Deceivers ( planoi ).

Late adjective (Diodorus, Josephus) meaning wandering, roving (1Ti 4:1). As a substantive in N.T. of Jesus (Mat 27:63), of Paul (2Co 6:8), and here. See the verb (tōn planontōn humās ) in 1Jo 2:26 of the Gnostic deceivers as here and also of Jesus (Joh 7:12). Cf. 1Jo 1:8.

Robertson: 2Jo 1:7 - Are gone forth

Are gone forth ( exēlthan , alpha ending).

Second aorist active indicative of exerchomai , perhaps an allusion to the crisis when they left the churches (1Jo 2:19, same form).

Robertson: 2Jo 1:7 - Even they that confess not

Even they that confess not ( hoi mē homologountes ).

"The ones not confessing"(mē regular negative with the participle). The articular participle describes the deceivers (planoi ).

Robertson: 2Jo 1:7 - That Jesus Christ cometh in the flesh

That Jesus Christ cometh in the flesh ( Iēsoun Christon erchomenon en sarki ).

"Jesus Christ coming in the flesh."Present middle participle of erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1Jo 4:2 we have elēluthota (perfect active participle) in this same construction with homologeō , because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.

Robertson: 2Jo 1:7 - This

This ( houtos ).

See 1Jo 2:18, 1Jo 2:22; 1Jo 5:6, 1Jo 5:20.

Robertson: 2Jo 1:7 - The deceiver and the antichrist

The deceiver and the antichrist ( ho planos kai ho antichristos ).

Article with each word, as in Rev 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1Jo 2:22), though many in reality (1Jo 2:18; 3Jo 1:7).

Robertson: 2Jo 1:8 - Look to yourselves

Look to yourselves ( blepete heautous ).

Imperative active with reflexive pronoun as in Mar 13:9. The verb often used absolutely (Phi 3:2) like our "look out."

Robertson: 2Jo 1:8 - That ye lose not

That ye lose not ( hina mē apolesēte ).

Negative purpose with hina mē and first aorist active subjunctive of apollumi . This is the correct text (B), not apolesōmen (we). Likewise apolabēte (that ye receive), not apolabōmen (we).

Robertson: 2Jo 1:8 - Which we have wrought

Which we have wrought ( ha ērgasametha ).

This is also correct, first aorist middle indicative of ergazomai , to work (Joh 6:27.). John does not wish his labour to be lost. See Rom 1:27 for this use of apolambanō for receiving. See Joh 4:36 for misthos in the harvest. The "full reward"(misthon plērē ) is the full day’ s wages which each worker will get (1Co 3:8). John is anxious that they shall hold on with him to the finish.

Robertson: 2Jo 1:9 - Whosoever goeth onward

Whosoever goeth onward ( pās ho proagōn ).

"Every one who goes ahead". Proagō literally means to go on before (Mar 11:9). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause.

Robertson: 2Jo 1:9 - And abideth not in the teaching of Christ

And abideth not in the teaching of Christ ( kai mē menōn en tēi didachēi tou Christou ).

Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian’ s walk (1Jo 2:6). See Joh 7:16; Joh 18:19. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a "landmark"merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. "True progress includes the past"(Westcott). Jesus Christ is still ahead of us all calling us to come on to him.

Robertson: 2Jo 1:10 - If any one cometh and bringeth not

If any one cometh and bringeth not ( ei tis erchetai kai ou pherei ).

Condition of first class with ei and two present indicatives (erchetai , pherei ).

Robertson: 2Jo 1:10 - This teaching

This teaching ( tautēn tēn didachēn ).

This teaching of Christ of 2Jo 1:9, which is the standard by which to test Gnostic deceivers (2Jo 1:7). John does not refer to entertaining strangers (Heb 13:2; 1Ti 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.

Robertson: 2Jo 1:10 - Receive him not

Receive him not ( mē lambanete auton ).

Present active imperative with mē . For lambanō in this sense see Joh 1:12; Joh 6:21; Joh 13:20.

Robertson: 2Jo 1:10 - Into your house

Into your house ( eis oikian ).

Definite without the article like our at home, to town.

Robertson: 2Jo 1:10 - Give him no greeting

Give him no greeting ( chairein autōi mē legete ).

"Say not farewell to him."Apparently chairein here (present active infinitive, object of legete present active imperative with negative mē ) is used of farewell as in 2Co 13:11, though usually in the N.T. (Act 15:23; Act 23:26; Jam 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luk 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.

Robertson: 2Jo 1:11 - Partaketh in his evil works

Partaketh in his evil works ( koinōnei tois ergois autou tois ponērois ).

Associative instrumental case with koinōnei as in 1Ti 5:22, common verb from koinōnos (partner). It is to be borne in mind that the churches often met in private homes (Rom 16:5; Col 4:15), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Act 18:27), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers.

Robertson: 2Jo 1:12 - I would not

I would not ( ouk eboulēthēn ).

Epistolary aorist (first passive indicative).

Robertson: 2Jo 1:12 - With paper and ink

With paper and ink ( dia chartou kai melanos ).

The chartēs was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word, here only in N.T. Melas is old adjective for black (Mat 5:36; Rev 6:5, Rev 6:12), and for black ink here, 3Jo 1:13; 2Co 3:3. Apparently John wrote this little letter with his own hand.

Robertson: 2Jo 1:12 - To come

To come ( genesthai ).

Second aorist middle infinitive of ginomai after elpizō , I hope.

Robertson: 2Jo 1:12 - Face to face

Face to face ( stoma pros stoma ).

"Mouth to mouth."So in 3Jo 1:14; Num 12:8. "Face to face"(prosōpon pros prosōpon ) we have in 1Co 13:12.

Robertson: 2Jo 1:12 - Your

Your ( humōn ).

Or "our"(hēmōn ). Both true.

Robertson: 2Jo 1:12 - That may be fulfilled

That may be fulfilled ( hina peplērōmenē ēi ).

Purpose clause with hina and the periphrastic perfect passive subjunctive of plēroō , as in 1Jo 1:4, which see.

Robertson: 2Jo 1:13 - Of thine elect sister

Of thine elect sister ( tēs adelphēs sou tēs eklektēs ).

Same word eklektē as in 2Jo 1:1; Rev 17:4. Apparently children of a deceased sister of the lady of 2Jo 1:1 who lived in Ephesus and whom John knew as members of his church there.

Vincent: 2Jo 1:1 - The elder

The elder ( ὁ πρεσβύτερος )

The word is used originally of seniority in age . So Luk 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Mat 16:21; Act 6:12). Those who presided over the Christian assemblies or churches (Act 11:30; 1Ti 5:17, 1Ti 5:19). The twenty-four members of the heavenly court in John's vision (Rev 4:4, Rev 4:10; Rev 5:5, Rev 5:6, Rev 5:8, Rev 5:11, Rev 5:14). Here, with reference to official position, coupled, presumably, with age.

Vincent: 2Jo 1:1 - Unto the elect lady

Unto the elect lady ( ἐκλεκτῇ κυρίᾳ )

An expression which baffles all the commentators. It is supposed by some that the title describes a person , by others, a society . The views of the former class as to the person designated, are (1.) That the letter was addressed to a certain Babylonian named Electa . (2.) To a person named Kyria . (3.) To Electa Kyria , a compound proper name. Those who regard the phrase as describing a society , divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily.

Vincent: 2Jo 1:1 - Children

Children ( τέκνοις )

May be taken either in a literal or in a spiritual sense. For the later, see 1 Timothy 1, 1Ti 2:1-15; Gal 4:25; 3Jo 1:4. Compare also 2Jo 1:4, 2Jo 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ . If it mean the Church , children will have the spiritual sense. If it be a proper name, the literal.

Vincent: 2Jo 1:1 - Whom

Whom ( οὓς )

Comprehensive, embracing the mother and the children of both sexes.

Vincent: 2Jo 1:1 - I love

I love ( ἀγαπῶ )

See on Joh 5:20.

Vincent: 2Jo 1:1 - In the truth

In the truth ( ἐν ἀληθείᾳ )

Omit the . The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See Joh 17:17. In truth is equivalent to truly , really . Compare Col 1:6; Joh 17:19.

Vincent: 2Jo 1:1 - That have known

That have known ( οἱ ἐγνωκότες )

Either have come to know , or as Rev., know . The perfect tense of γινώσκω , to learn to know , is rendered as a present: I have learned to know , therefore I know . See on 1Jo 2:3.

Vincent: 2Jo 1:2 - Which dwelleth

Which dwelleth ( τὴν μένουσαν )

Rev., abideth . Enlarging on the idea of the truth: that which abideth . See on 1Jo 4:9, on the phrase to abide in , see on 1Jo 2:6.

Vincent: 2Jo 1:2 - Shall be with us

Shall be with us ( μεθ ' ἡμῶν ἔσται )

With us has the emphatic position in the sentence: and with us it shall be . Note the change from abideth in to shall be with , and see on Joh 14:16, Joh 14:17.

Vincent: 2Jo 1:3 - Grace be with you, mercy and peace

Grace be with you, mercy and peace ( ἔσται μεθ ἡμῶν χάρις ἔλεος εἰρήνη )

The verb is in the future tense: shall be . In the Pauline Epistles the salutations contain no verb. In 1 and 2 Peter and Jude, πληθυνθείη be multiplied , is used. Grace (χάρις ) is of rare occurrence in John's writings (Joh 1:14, Joh 1:16, Joh 1:17; Rev 1:4; Rev 22:21); and the kindred χαρίζομαι to favor , be kind , forgive , and χάρισμα gift , are not found at all. See on Luk 1:30. Mercy (ἔλεος ), only here in John. See on Luk 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia ( miser " wretched," cor " the heart" ) carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully . Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love . Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: " In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace . God so loved the world with a pitying love (herein was the mercy ), that He gave His only-begotten Son (herein the grace ), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal.... From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy" (" Synonyms of the New Testament" ).

Vincent: 2Jo 1:3 - With you

With you

The best texts read with us .

Vincent: 2Jo 1:3 - From God - from Jesus Christ

From God - from Jesus Christ ( παρὰ Θεοῦ - παρὰ Ἱησοῦ Χριστοῦ )

Note the repeated preposition, bringing out the twofold relation to the Father and Son. In the Pauline salutations ἀπό from , is invariably used with God, and never repeated with Jesus Christ . On the use of παρά from , see on Joh 6:46; see on 1Jo 1:5.

Vincent: 2Jo 1:3 - God the Father

God the Father

The more common expression is " God our Father."

Vincent: 2Jo 1:3 - The Son of the Father

The Son of the Father

The phrase occurs nowhere else. Compare Joh 1:18; 1Jo 2:22, 1Jo 2:23; 1Jo 1:3.

Vincent: 2Jo 1:3 - In truth and in love

In truth and in love

The combination is not found elsewhere. The words indicate the contents of the whole Epistle.

Vincent: 2Jo 1:4 - I rejoiced

I rejoiced

Expressions of thankful joy are common in the Pauline salutations. See Romans, 1 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon.

Vincent: 2Jo 1:4 - Greatly

Greatly ( λίαν )

The word is found in John's writings only here and 3Jo 1:3.

Vincent: 2Jo 1:4 - I found

I found ( εὕρηκα )

See on Joh 1:41. Rev., I have found .

Vincent: 2Jo 1:4 - Of thy children

Of thy children ( ἐκ τῶν τέκνων )

The rendering is obscure. Rev., rightly, supplies certain . Compare Joh 16:17.

Vincent: 2Jo 1:4 - In truth

In truth ( ἐν ἀληθείᾳ )

Compare 3Jo 1:3. See on 1Jo 1:8.

Vincent: 2Jo 1:5 - New

New ( καινὴν )

See on Mat 26:29.

Vincent: 2Jo 1:5 - We had

We had ( εἴχαμεν )

The apostle identifies himself with his readers.

Vincent: 2Jo 1:6 - Love

Love ( ἡ ἀγάπη )

The love just mentioned in the verb we love .

Vincent: 2Jo 1:6 - That

That ( ἵνα )

See on Joh 15:13.

Vincent: 2Jo 1:6 - After His commandments

After His commandments ( κατὰ τὰς ἐντολὰς αὐτοῦ )

For walk , with κατά after , according to , see Mar 7:5; Rom 8:4; Rom 14:15; 1Co 3:3; 2Co 10:2. Very often with ἐν in . See Joh 8:12; Joh 11:9, Joh 11:10; 2Co 4:2; 1Jo 1:7, 1Jo 1:10. Both constructions are found 2Co 10:2, 2Co 10:3.

Vincent: 2Jo 1:6 - From the beginning

From the beginning ( ἀπ ' ἀρχῆς )

See on Joh 1:1.

Vincent: 2Jo 1:6 - In it

In it ( ἐν αὐτῇ )

In love : not the commandment .

Vincent: 2Jo 1:7 - Deceivers

Deceivers ( πλάνοι )

See on we deceive ourselves , 1Jo 1:8.

Vincent: 2Jo 1:7 - Are entered into

Are entered into ( ἐξῆλθαν εἰς )

Rev., are gone forth into . The A.V. follows the reading εἰσῆλθον entered into . The tense is the aorist, strictly rendered, went forth . It may indicate a particular crisis, at which they went forth from the Christian society.

Vincent: 2Jo 1:7 - Who confess not

Who confess not ( οἱ μὴ ὁμολογοῦντες )

The article with the participle describes the character of this class of deceivers, and does not merely assert a definite fact concerning them. Compare Mar 15:41, " other women which came up with Him" (αἱ συνσνσβᾶσαι ). Confess . See on Mat 7:23; see on Mat 10:32.

Vincent: 2Jo 1:7 - Is come

Is come ( ἐρχόμενον )

Wrong. The verb is in the present participle, coming , which describes the manhood of Christ as still being manifested . See on 1Jo 3:5. In 1Jo 4:2 we have the manifestation treated as a past fact by the perfect tense, ἐληλυθο.τα has come . Rev., that Jesus Christ cometh . So in 1Th 1:10, τῆς ὀργῆς τῆς ἐρχομένης is the wrath which is coming ; which has already begun its movement and is advancing: not merely, as A.V., the wrath to come , which makes it wholly a future event. See on lingereth , 2Pe 2:3.

Vincent: 2Jo 1:7 - An antichrist

An antichrist ( ὁ ἀντίχριστος )

Rev, rendering the definite article, the antichrist . See on 1Jo 2:18.

Vincent: 2Jo 1:8 - Look to yourselves that

Look to yourselves that ( βλέπετε ἑαυτούς ἵνα )

Ἵνα in order that , marks the intent of the caution. See on Joh 15:13.

Vincent: 2Jo 1:8 - We lose

We lose ( ἀπολέσωμεν )

The best texts read ἀπολέσητε , ye lose . So Rev, with destroy in margin. For the meanings of the verb see on Luk 9:25.

Vincent: 2Jo 1:8 - We receive

We receive ( ἀπολάβωμεν )

The best texts read ἀπολάβητε ye receive . The compounded preposition ἀπό , has the force of back: receive back from God.

Vincent: 2Jo 1:8 - Reward

Reward ( μισθὸν )

See on 2Pe 2:13, and compare Mat 5:12; Joh 4:36; 1Co 3:8; Rev 11:18; Rev 22:12.

Vincent: 2Jo 1:9 - Whosoever transgresseth

Whosoever transgresseth ( πᾶς ὁ παραβαίνων )

The best texts read προάγων goeth onward . So Rev., with taketh the lead in margin. The meaning is, whosoever advances beyond the limits of Christian doctrine . Others explain of those who would set themselves up as teachers, or take the lead . Such false progress is contrasted with abiding in the teaching. On the construction, πᾶς every one , with the article and participle, see on 1Jo 3:3.

Vincent: 2Jo 1:9 - Abideth - in

Abideth - in ( μένων ἐν )

See on 1Jo 2:6.

Vincent: 2Jo 1:9 - Doctrine

Doctrine ( διδαχῇ )

Better, as Rev., teaching .

Vincent: 2Jo 1:9 - Of Christ

Of Christ

Not the teaching concerning Christ, but the teaching of Christ Himself and of His apostles. See Heb 2:3. So according to New Testament usage. See Joh 18:19; Act 2:12; Rev 2:14, Rev 2:15.

Vincent: 2Jo 1:9 - In the doctrine of Christ

In the doctrine of Christ

Omit of Christ . Διδαχή teaching, is used thus absolutely, Rom 16:17; Tit 1:9.

Vincent: 2Jo 1:10 - If there come any

If there come any ( εἴ τις ἔρχεται )

Better, Rev., if anyone cometh . The indicative mood assumes the fact: if anyone comes, as there are those that come. Cometh is used in an official sense as of a teacher. See on 1Jo 3:5.

Vincent: 2Jo 1:10 - Bring

Bring ( φέρει )

For the use of the verb see Joh 18:29; Act 25:18; 2Pe 2:11; 2Pe 1:17, 2Pe 1:18; 1Pe 1:13.

Vincent: 2Jo 1:10 - Neither bid him God speed

Neither bid him God speed ( καὶ χαίρειν αὐτῷ μὴ λέγετε )

Lit., and say not unto him " greeting! " Χαίρειν rejoice , hail , was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Act 15:23; Act 23:26; Jam 1:1). " Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him" (" Teaching of the Twelve Apostles," ch. xi. See on Mat 10:10).

Vincent: 2Jo 1:11 - Is partaker

Is partaker ( κοινωνεῖ )

The verb occurs nowhere else in John's writings. The kindred noun κοινωνία fellowship , is peculiar to the First Epistle. See on 1Jo 1:3; also on partners (Luk 5:10); fellowship (Act 2:42); partaker (1Pe 5:1).

Vincent: 2Jo 1:12 - I would not

I would not ( οὐκ ἐβουλήθην )

See on Mat 1:19.

Vincent: 2Jo 1:12 - Paper

Paper ( χάρτου )

Only here in the New Testament. The Egyptian papyrus or byblus, Cyperus papyrus , anciently very common, but not now found within the limits of the country. It is a tall, smooth flag or reed, with a large triangular stalk, containing the pith which furnished the paper. The paper was manufactured by cutting the pith into strips, arranging them horizontally, and then placing across them another layer of strips, uniting the two layers by a paste, and subjecting the whole to a heavy pressure. The upper and middle portions of the reed were used for this purpose. The fact that the plant is no longer found is significant in connection with Isaiah's prophecy that " the flags (Hebrews suph , papyrus ) shall waste away" (Isa 19:6). The plant grew in shallow water or in marshes, and is accordingly represented on the monuments as at the side of a stream or in irrigated lands. The Jews wrote on various materials, such as the leaves of the olive and palm, the rind of the pomegranate, and the skins of animals. The tablet (πινακίδιον , Luk 1:63) was in very common use. It consisted of thin pieces of wood, strung together, and either plain, or covered with papyrus or with wax.

Vincent: 2Jo 1:12 - Ink

Ink ( μέλανος )

Lit., that which is black . The word occurs only once outside of John's Epistles (2Co 3:3), and only three times in all (2Jo 1:12; 3Jo 1:13). Ink was prepared of soot or of vegetable or mineral substances. Gum and vitriol were also used. Colored inks, red and gold, were also employed.

Vincent: 2Jo 1:12 - To come unto you

To come unto you ( γενέσθαι πρὸς ὑμὰς )

Or, to be present with you . For the phrase, see 1Co 2:3; 1Co 16:10.

Vincent: 2Jo 1:12 - Face to face

Face to face ( στόμα πρὸς στόμα )

Lit, mouth to mouth . Compare πρόσωπον προς πρόσωπον , face to face , 1Co 8:12.

Vincent: 2Jo 1:12 - Full

Full ( πεπληρωμένη )

Rev., rightly, fulfilled .

Wesley: 2Jo 1:1 - The elder

An appellation suited to a familiar letter, but upon a weighty subject.

Wesley: 2Jo 1:1 - To the elect

That is, Christian. Kuria is undoubtedly a proper name, both here and in 2Jo 1:5; for it was not then usual to apply the title of lady to any but the Roman empress; neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle.

Wesley: 2Jo 1:1 - Whom

Both her and her children.

Wesley: 2Jo 1:1 - I love in the truth

With unfeigned and holy love.

Wesley: 2Jo 1:2 - For the truth's sake, which abideth in us

As a living principle of faith and holiness.

Wesley: 2Jo 1:3

Grace takes away guilt; mercy, misery: peace implies the abiding in grace and mercy. It includes the testimony of God's Spirit, both that we are his children, and that all our ways are acceptable to him. This is the very foretaste of heaven itself, where it is perfected.

Wesley: 2Jo 1:3 - In truth and love

Or, faith and love, as St. Paul speaks. Faith and truth are here synonymous terms.

Wesley: 2Jo 1:4 - I found of thy children

Probably in their aunt's house, 2Jo 1:13.

Wesley: 2Jo 1:4 - Walking in the truth

In faith and love.

Wesley: 2Jo 1:5 - That which we had from the beginning

Of our Lord's ministry. Indeed it was, in some sense, from the beginning of the world.

Wesley: 2Jo 1:5 - That we may love one another

More abundantly.

Wesley: 2Jo 1:6

And this is the proof of true love, universal obedience built on the love of God.

Wesley: 2Jo 1:6 - This

Love.

Wesley: 2Jo 1:6 - Is the great commandment which ye have heard from the beginning

Of our preaching.

Wesley: 2Jo 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.

Wesley: 2Jo 1:7 - Whosoever does this is the seducer

From God.

Wesley: 2Jo 1:7 - And the antichrist

Fighting against Christ.

Wesley: 2Jo 1:8 - That we lose not the things which we have wrought

Which every apostate does.

Wesley: 2Jo 1:8 - But receive a full reward

Having fully employed all our talents to the glory of him that gave them. Here again the apostle modestly transfers it to himself.

Wesley: 2Jo 1:9 - Receive this as a certain rule: Whosoever transgresseth

Any law of God.

Wesley: 2Jo 1:9 - Hath not God

For his Father and his God.

Wesley: 2Jo 1:9 - He that abideth in the doctrine of Christ

Believing and obeying it.

Wesley: 2Jo 1:9 - He hath both the Father and the Son

For his God.

Wesley: 2Jo 1:10 - If any came to you

Either as a teacher or a brother.

Wesley: 2Jo 1:10 - And bring not this doctrine

That is, advance anything contrary to it.

Wesley: 2Jo 1:10 - Receive him not into your house

As either a teacher or a brother - Neither bid him God speed - Give him no encouragement therein.

Wesley: 2Jo 1:11 - For he that biddeth him God speed

That gives him any encouragement, is accessory to his evil deeds.

Wesley: 2Jo 1:12 - Having many things to write, I was not minded to write now

Only of these, which were then peculiarly needful.

Wesley: 2Jo 1:13 - The children of thy elect or Christian sister

Absent, if not dead, when the apostle wrote this.

JFB: 2Jo 1:1 - The elder

In a familiar letter John gives himself a less authoritative designation than "apostle"; so 1Pe 5:1.

JFB: 2Jo 1:1 - lady

BENGEL takes the Greek as a proper name Kyria, answering to the Hebrew "Martha." Being a person of influence, "deceivers" (2Jo 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 1Pe 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.

JFB: 2Jo 1:1 - love in the truth

Christian love rests on the Christian truth (2Jo 1:3, end). Not merely "I love in truth," but "I love in THE truth."

JFB: 2Jo 1:1 - 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].

JFB: 2Jo 1:2 - For the truth's sake

Joined with "I love," 2Jo 1:1. "They who love in the truth, also love on account of the truth."

JFB: 2Jo 1:2 - dwelleth in us, and shall be with us for ever

In consonance with Christ's promise.

JFB: 2Jo 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.

JFB: 2Jo 1:3 - grace . . . mercy . . . peace

"Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace.

JFB: 2Jo 1:3 - the Lord

The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God."

JFB: 2Jo 1:3 - in truth and love

The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in 2Jo 1:4; love, in 2Jo 1:5. Paul uses FAITH and love; for faith and truth are close akin.

JFB: 2Jo 1:4 - I found

Probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jo 1:12; 3Jo 1:10, 3Jo 1:14.

JFB: 2Jo 1:4 - of thy children

Some.

JFB: 2Jo 1:4 - in truth

That is, in the Gospel truth.

JFB: 2Jo 1:4 - as

Even as. "The Father's commandment" is the standard of "the truth."

JFB: 2Jo 1:5 - I beseech

Rather (compare Note, see on 1Jo 5:16), "I request thee," implying some degree of authority.

JFB: 2Jo 1:5 - not . . . new commandment

It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. 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).

JFB: 2Jo 1:5 - 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. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.

JFB: 2Jo 1:6

"Love is the fulfilling of the law" (Rom 13:10), and the fulfilling of the law is the sure test of love.

JFB: 2Jo 1:6 - This is the commandment

Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.

JFB: 2Jo 1:7

As love and truth go hand in hand (2Jo 1:3-4), he feels it needful to give warning against teachers of untruth.

JFB: 2Jo 1:7 - For

Giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jo 1:6).

JFB: 2Jo 1:7 - many

(1Jo 2:18; 1Jo 4:1).

JFB: 2Jo 1:7 - are entered

The oldest manuscripts read, "have gone forth," namely, from us.

JFB: 2Jo 1:7 - confess not . . . Jesus . . . in the flesh

The token of Antichrist.

JFB: 2Jo 1:7 - is come

Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [NEANDER]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mat 11:3; Heb 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [BENGEL].

JFB: 2Jo 1:7 - This is a, &c.

Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.

JFB: 2Jo 1:8 - 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.

JFB: 2Jo 1:8 - we lose not . . . we receive

The oldest manuscripts and versions read, "That YE lose not, but that YE receive."

JFB: 2Jo 1:8 - 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, 2Co 6:1; 2Ti 2:15) were the instruments of working in you.

JFB: 2Jo 1:8 - 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 1Co 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.

JFB: 2Jo 1:9

The loss (2Jo 1:8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ.

JFB: 2Jo 1:9 - 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 3Jo 1:9, "Loveth to have the pre-eminence."

JFB: 2Jo 1:9 - hath not God

(1Jo 2:23; 1Jo 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense.

JFB: 2Jo 1:9 - He

Emphatical: He and He alone.

JFB: 2Jo 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. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines.

JFB: 2Jo 1:10 - receive him not . . . neither bid him God speed

This is not said of those who were always aliens from the Church, but of those who wish to be esteemed brethren, and subvert the true doctrine [GROTIUS]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.

JFB: 2Jo 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. Here we see John's naturally fiery zeal directed to a right end. POLYCARP, the disciple of John, told contemporaries of IRENÆUS, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.

JFB: 2Jo 1:12 - I would not write

A heart full of love pours itself out more freely face to face, than by letter.

JFB: 2Jo 1:12 - paper

Made of Egyptian papyrus. Pens were then reeds split.

JFB: 2Jo 1:12 - ink

Made of soot and water, thickened with gum. Parchment was used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates.

JFB: 2Jo 1:12 - face to face

Literally, "mouth to mouth."

JFB: 2Jo 1:12 - 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. On other occasions his writing the glad truths was for the same purpose.

JFB: 2Jo 1:13

ALFORD confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.

Clarke: 2Jo 1:1 - The elder

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

Clarke: 2Jo 1:1 - The elect lady

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, 2Jo 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

Clarke: 2Jo 1:1 - Whom I love in the truth

Whom I love in the truth - Whom I love as the Christian religion requires us to love one another

Clarke: 2Jo 1:1 - And not I only

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.

Clarke: 2Jo 1:2 - For the truth’ s sake

For the truth’ s sake - On account of the Gospel

Clarke: 2Jo 1:2 - Which dwelleth in us

Which dwelleth in us - By the grace which it has proclaimed

Clarke: 2Jo 1:2 - And shall be with us

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.

Clarke: 2Jo 1:3 - Grace be with you

Grace be with you - This is addressed to her, her household, and probably that part of the Church which was more immediately under her care

Clarke: 2Jo 1:3 - The Son of the Father

The Son of the Father - The apostle still keeps in view the miraculous conception of Christ; a thing which the Gnostics absolutely denied; a doctrine which is at the ground work of our salvation.

Clarke: 2Jo 1:4 - That I found of thy children walking in truth

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. The apostle was glad to find, probably by an epistle sent from herself to him, or from the information of some of the itinerant evangelists, that the work of God was prospering in the place where she lived, and also in her own household. He does not say that all were walking in the truth, but εκ των τεκνων, some of her children; there was a growing and spreading work, and there were many adversaries who strove to pervert them who had already believed, and perhaps were successful in drawing several away from their simplicity.

Clarke: 2Jo 1:5 - That which we had from the beginning

That which we had from the beginning - The commandment to love one another was what they had heard from the first publication of Christianity, and what he wishes this excellent woman to inculcate on all those under her care. The mode of address here shows that it was a person, not a Church, to which the apostle wrote.

Clarke: 2Jo 1:6 - And this is love

And this is love - That is, our love is shown and proved by our walking according to the commandments of God; for love is the principle of obedience.

Clarke: 2Jo 1:7 - For many deceivers, etc.

For many deceivers, etc. - Of these he had spoken before, see 1Jo 4:1, etc. And these appear to have been Gnostics, for they denied that Jesus was come in the flesh. And this doctrine, so essential to salvation, none could deny but a deceiver and an antichrist. Instead of εισηλθον are entered in, many excellent MSS. and versions have εξηλθον, are gone out. The sense is nearly the same.

Clarke: 2Jo 1:8 - Look to yourselves

Look to yourselves - Be on your guard against these seducers; watch, pray, love God and each other, and walk in newness of life

Clarke: 2Jo 1:8 - That we lose not those things which we have wrought

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.

Clarke: 2Jo 1:9 - Whosoever transgresseth

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

Clarke: 2Jo 1:9 - Hath both the father and the Son

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.

Clarke: 2Jo 1:10 - If there come any unto you

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

Clarke: 2Jo 1:10 - Receive him not unto your house

Receive him not unto your house - Give him no entertainment as an evangelical teacher. Let him not preach under your roof

Clarke: 2Jo 1:10 - Neither bid him God speed

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! The usual salutation among friends and those of the same religion in the east is, Salam aleekum , "Peace be to you;"which those of the same religion will use among themselves, but never to strangers, except in very rare cases. This is the case to the present day; and, from what John says here, it was a very ancient custom. We have often seen that peace among the Hebrews comprehended every spiritual and temporal blessing. The words mean, according to the eastern use of them, "Have no religious connection with him, nor act towards him so as to induce others to believe you acknowledge him as a brother."

Clarke: 2Jo 1:11 - Is partaker of his evil deeds

Is partaker of his evil deeds - He that acts towards him as if he considered him a Christian brother, and sound in the faith, puts it in his power to deceive others, by thus apparently accrediting his ministry. No sound Christian should countenance any man as a Gospel minister, who holds and preaches erroneous doctrines; especially concerning the Lord Jesus. Nor can any Christian attend the ministry of such teachers without being criminal in the sight of God. He who attends their ministry is, in effect, bidding them God speed; no matter whether such belong to an established Church, or to any congregation of dissenters from it. But what St. John says here does not mean that we should deny such the common offices of humanity, charity, and mercy. No. In these offices we are equally bound to all men; far less does it intimate that we should persecute such on account of their heretical or heterodox sentiments. No. This right has God given to no man, to no Church, to no state. They who persecute others, even for the worst heretical opinions, may expect the heaviest judgments of Almighty God

There is a remarkable addition here in several MSS. Of the Vulgate, and in some printed editions. Ecce praedixi vobis, ut in diem Domini nostri Jesu Christi non confundamini. "Behold, I have foretold this to you, that ye may not be confounded in the day of our Lord Jesus Christ.

This addition is found in the edition of Pope Sixtus the Fifth, and in the Complutensian Polyglot; but it is not acknowledged by any of the versions, nor by any Greek MSS.

Clarke: 2Jo 1:12 - Having many things to write

Having many things to write - That is, I have many things that I might write to thee, but I think it best not to commit them to paper, because I hope to visit thee shortly, and speak fully of those matters, which will be a means of increasing the comfort both of thee and thy family, as well as my own. There is more comfort in mutual interviews among friends than in epistolaty correspondence,

Clarke: 2Jo 1:13 - The children of thy elect sister

The children of thy elect sister - Probably her own sister, who lived at Ephesus; and, being acquainted with the apostle’ s writing, desired to be thus remembered to her. Elect, both in this and the first verse, signifies excellent, eminent, or honorable. See on 2Jo 1:1 (note)

Amen is wanting in the most ancient MSS., and in most of the versions; but ἡ χαρις μετα σου and μεθ ’ ὑμων, Grace be with thee, or with you, is found in several MSS. and versions

Subscriptions in the Versions: -

The end of the Second Epistle. - Syriac

The Second Epistle of John is ended. - Philox. Syriac

Praise be to God for ever, Amen! - Arabic

In the Manuscripts: -

The Second of John. - Codex Alexandrinus and Codex Vaticanus

The Second of John to the Parthians. - One of Colbert’ s MSS

The Second catholic Epistle of St. John the apostle and divine

There are other subscriptions, but, like the above, they are worthy of little regard

This epistle is more remarkable for the spirit of Christian love which it breathes than for any thing else. It contains scarcely any thing that is not found in the preceding; and out of the thirteen verses there are at least eight which are found, either in so many words or in sentiment, precisely the same with those of the first epistle. The most remarkable part of it is the tenth and eleventh verses, (2Jo 1:10, 2Jo 1:11) relative to the orders concerning the heretical teacher; and from them we see how such teachers were treated in the apostolic Church. They held no communion with them, afforded them no support, as teachers; but did not persecute them

On this model the conduct of all Christians should be formed, relative to the teachers of false doctrine in general. To go thus far, we have apostolical authority, to go farther, we have none. And let us still remember, in all cases it is our duty to love even our enemies, and consequently to do them any act of humanity and mercy

Defender: 2Jo 1:1 - elder

"The elder" is, of course, the beloved disciple, John. The vocabulary, tone and content of this short epistle clearly prove that it was written by the same author as John's gospel and his first epistle. He evidently called himself "the elder" both because he was an old man by this time and also because the various churches of Asia (to whom his letters were undoubtedly circulated) all acknowledged him as entitled to this official designation. Uniform tradition holds that he was the presiding elder, or bishop, of the church at Ephesus in particular, but all these churches honored and respected him as holding apostolic authority.

Defender: 2Jo 1:1 - elect lady

Although a number of modern writers believe John was writing to a particular woman leader of one of the churches, it seems more likely that he was personifying the church under the figure of a gracious lady (compare 2Co 11:2; Eph 5:25-27, Eph 5:32). No other canonical epistle is addressed to an individual unless that individual is addressed by name (3Jo 1:1). Some have suggested that "lady" is actually a proper name (Greek kuria), but the adjective "elect" is never used elsewhere as an individual appellation ("the well-beloved Gaius," 3Jo 1:1). Another obvious problem is that this lady was assumed to have considerable authority in the church whereas the Apostle Paul had made it plain that, in the church, no woman was to "usurp authority over the man" (1Ti 2:12).

Defender: 2Jo 1:1 - children

The "children" so addressed, as well as other children that had moved away (2Jo 1:4), were, evidently, those who had been won to Christ through the ministry of this church. Perhaps, since John did not mention its location, this church was addressed as representing all the churches of the region."

Defender: 2Jo 1:7 - entered

This means, literally, "gone forth" into the world, evidently from the domain of Satan, seeking to undermine and destroy any true church.

Defender: 2Jo 1:7 - in the flesh

This is the specific test by which to distinguish true teachers from false teachers (1Jo 4:1-3). Actually, the verb "is come" could be rendered "is coming." That is, Jesus Christ is coming back to this world, and it will again be "in the flesh," but His body is now made of glorified and immortal flesh.

Defender: 2Jo 1:7 - deceiver and an antichrist

Literally, "the deceiver and the antichrist." This is, indeed, the doctrine taught by Satan and his coming Antichrist, but already there are "many antichrists" (1Jo 2:18), as well as "many deceivers" that have "entered into the world.""

Defender: 2Jo 1:9 - transgresseth

This could be restated, "goes beyond;" trying to put esoteric extrapolations of a pseudo-spiritual nature on the plain teachings of Christ and His Word.

Defender: 2Jo 1:9 - doctrine

The "doctrine" of Christ (which is actually "teachings" in the Greek) must include all the teachings of Christ, everything He said and did, covering all the Scripture and all His purposes."

Defender: 2Jo 1:10 - your house

The "house" is the church, probably then meeting in a house. No false teacher is to be allowed to teach in the church.

Defender: 2Jo 1:10 - God speed

"God speed" (Greek chairo) means, essentially, "good cheer." It is any expression of fellowship and good will and should not be used to encourage a false teacher."

Defender: 2Jo 1:13 - elect sister

The "elect sister" probably was the church from which John was writing, the "sister-church" of the "elect lady" (2Jo 1:1)."

TSK: 2Jo 1:1 - elder // the elect lady // whom // known

ad 90, am 4094

elder : 1Pe 5:1; 3Jo 1:1

the elect lady : 2Jo 1:5, 2Jo 1:13; Luk 1:3; Eph 1:4, Eph 1:5; 1Th 1:3, 1Th 1:4; 2Th 2:13, 2Th 2:14; 1Pe 1:2

whom : 2Jo 1:2, 2Jo 1:3; 1Pe 1:22, 1Pe 1:23; 1Jo 3:18; 3Jo 1:1

known : Joh 8:32; Gal 2:5, Gal 2:14, Gal 3:1, Gal 5:7; Col 1:5; 2Th 2:13; 1Ti 2:4; Heb 10:26; 1Jo 2:21

TSK: 2Jo 1:2 - the truth’ s // which

the truth’ s : 1Co 9:23; 2Co 4:5

which : Joh 15:7; Col 3:16; 2Ti 1:5; 1Pe 1:23-25; 1Jo 2:14, 1Jo 2:17

TSK: 2Jo 1:3 - Grace // be // the Son // in truth

Grace : Rom 1:7; 1Ti 1:2

be : Gr. shall be

the Son : 1Jo 2:23, 1Jo 2:24, 1Jo 4:10

in truth : 2Jo 1:1; Zec 8:19; Gal 5:6; 1Ti 1:14; 2Ti 1:13

TSK: 2Jo 1:4 - rejoiced // walking

rejoiced : Phi 4:10; 1Th 2:19, 1Th 2:20, 1Th 3:6-10; 3Jo 1:3, 3Jo 1:4

walking : Hos 14:9; Mal 2:6; Gal 2:14; Eph 5:2, Eph 5:8; 1Jo 1:6, 1Jo 1:7, 1Jo 2:6

TSK: 2Jo 1:5 - not // that we

not : 1Jo 2:7, 1Jo 2:8, 1Jo 3:11

that we : Joh 13:34, Joh 13:35, Joh 15:12; Gal 5:22; Eph 5:2; 1Th 4:9; Heb 13:1; 1Pe 1:22, 1Pe 1:23, 1Pe 4:8; 2Pe 1:7; 1Jo 3:14-18, 1Jo 3:23, 1Jo 4:7-12, 1Jo 4:20

TSK: 2Jo 1:6 - this is love // This is the

this is love : Joh 14:15, Joh 14:21, Joh 15:10,Joh 15:14; Rom 13:8, Rom 13:9; Gal 5:13, Gal 5:14; 1Jo 5:3, 1Jo 5:15

This is the : 2Jo 1:5; 1Jo 2:24

TSK: 2Jo 1:7 - many // who // This is

many : 2Pe 2:1-3; 1Jo 2:18-22, 1Jo 4:1

who : Joh 1:14; 1Ti 3:16; 1Jo 4:2; Rev 12:9, Rev 13:14

This is : 1Jo 2:22, 1Jo 4:3

TSK: 2Jo 1:8 - Look // that we lose // wrought // that we receive

Look : Mat 24:4, Mat 24:24, Mat 24:25; Mar 13:5, Mar 13:6, Mar 13:9, Mar 13:23; Luk 21:8; Heb 12:15; Rev 3:11

that we lose : Gal 3:4, Gal 4:11; Phi 2:15, Phi 2:16, Phi 3:16; Heb 10:32, Heb 10:35; Rev 3:11

wrought : or, gained, ""Some copies read, which ye have gained, but that ye receive, etc."

that we receive : Dan 12:3; Joh 4:36; 1Co 3:8, 1Co 3:14, 1Co 15:8

TSK: 2Jo 1:9 - abideth not // the doctrine // hath not // He that // he hath

abideth not : Joh 15:6; 1Jo 2:22-24

the doctrine : Joh 7:16, Joh 7:17; Act 2:42; Col 3:16; Tit 2:10; Heb 6:1

hath not : Mat 11:27; Luk 10:22; Joh 5:23, Joh 14:6

He that : Heb 3:14

he hath : 1Jo 1:3

TSK: 2Jo 1:10 - come // neither

come : 2Jo 1:11; Rom 16:17, Rom 16:18; 1Co 5:11, 1Co 16:22; Gal 1:8, Gal 1:9; 2Ti 3:5, 2Ti 3:6; Tit 3:10

neither : Gen 24:12; Psa 129:8

TSK: 2Jo 1:11 - partaker

partaker : Psa 50:18; Eph 5:11; 1Ti 5:22; Rev 18:4

TSK: 2Jo 1:12 - many // I would // I trust // face to face // that // our

many : Joh 16:12

I would : 3Jo 1:13

I trust : Rom 15:24; 1Co 16:5-7; Phm 1:22; Heb 13:19, Heb 13:23

face to face : Gr. mouth to mouth, Num 12:8

that : Joh 15:11, Joh 16:24, Joh 17:13; 2Ti 1:4; 1Jo 1:4

our : or, your

TSK: 2Jo 1:13

2Jo 1:1; 1Pe 5:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Jo 1:1 - The elder // The elect lady // known the truth

2Jo 1:1-4 The apostle testifieth his regard and good wishes

for a certain pious matron and her

children, and his joy in their good behaviour.

2Jo 1:5-9 He exhorteth them to persevere in

Christian love and belief, that they lose not their

full reward,

2Jo 1:10,11 and to have nothing to do with

those seducers that bring not the true doctrine of

Christ.

2Jo 1:12,13 He hopeth to see them shortly, and

concludeth with salutations.

The elder a general name of office, fitly appropriated with eminency here, he being the only apostle, probably, now surviving on earth.

The elect lady this appears to have been some noted person, whom both her singular piety, and rank in the world, made eminent, and capable of having great influence for the support of the Christian interest, which her general value with all that had

known the truth ( i.e. the Christians in those parts), shows. The opinion that a church is intended by this appellation, had it greater probability, is of no great importance, and need not here be disputed.

Poole: 2Jo 1:2

The indwelling of evangelical truth, which is here meant, signifies its deep radication, and powerful transforming efficacy, in the soul, so as to be productive of holiness, as Joh 17:17 ; than which nothing can be a greater inducement among Christians of mutual love.

Poole: 2Jo 1:3

Such salutations see explained where they have formerly occurred.

Poole: 2Jo 1:4

Some of her sons, it is probably conjectured, he had met with, upon their occasions, at Ephesus, where, it is thought, he now resided, and found them to have a good savour of religion, and to walk according to rule, which was matter of great joy to him.

Poole: 2Jo 1:5

He inculcates that great precept, of which see 1Jo 2:7,8 .

Poole: 2Jo 1:6

From this particular command he passes to what is more general, requiring in all things a strict and unanimous adherence to the pure and primitive doctrine of the gospel, which would be the best expression of love to God, and the true centre and bond of love to one another, as 1Jo 5:1,3 .

Poole: 2Jo 1:7

See 1Jo 2:18,22 4:3 .

Poole: 2Jo 1:8 - ye // That we receive a full reward

Such changes of the person, as we here find, are neither unusual, nor, in exhortation, inelegant; but some copies read in the two latter clauses

ye He presses to constancy in the true, incorrupt Christian profession.

That we receive a full reward that the expected recompence be not lost in the whole, or in any part, as Gal 3:3,4 .

Poole: 2Jo 1:9

See 1Jo 2:23 .

Poole: 2Jo 1:10-11

Ver. 10,11. Such as bring any contrary doctrine, (as Gal 1:8 ), ought not to be harboured or countenanced by any encouraging salutation, lest we involve ourselves in the participation of their guilt, 1Ti 5:22 .

Poole: 2Jo 1:12 - paper and ink

The latter write is not in the Greek text; but the words bear this sense, that having many things to write, I would not by

paper and ink impart them to you, (the expression being elliptical), but hope to come, &c.

Poole: 2Jo 1:13 - Amen

They were, it is probable, with him at Ephesus, and took the occasion by him now writing, to transmit their salutations.

Amen this concluding Amen imports his sincerity in what he had written.

Haydock: 2Jo 1:1 - The ancient // To the lady Elect // Whom I love in truth

The ancient priest, or bishop. See 1 Peter v. 1. ---

To the lady Elect. Some conjecture that elect might be the name of a family, or of a particular church; but the common opinion is, that it was the proper name of a virtuous lady. ---

Whom I love in truth, with a sincere Christian charity as well as her children. By reason of the truth, or the true faith, that abideth in us. (Witham)

Haydock: 2Jo 1:6

This is the rule of a Christian and Catholic to walk in that faith and worship which he hath received from the beginning, and which we now call according to the Scriptures, the tradition of the apostles. Thus shall the faithful avoid seducers that start up in every age, teaching new doctrines. (Bristow)

Haydock: 2Jo 1:7 - Many seducers are gone out into the world

Many seducers are gone out into the world; antichrists, who confess not Christ to have come in the flesh. These were the disciples of Simon, the Cerinthians, Ebionites, &c. See 1 John ii. 18. (Witham)

Haydock: 2Jo 1:8-9

We here see the reward for adhering to the Catholic faith, and the condemnation for revolting from the received truth. The apostles, and their lawful successors in the ministry, determine the true doctrine in points which innovators call into controversy, which being once done and declared to the faithful, they need no other mark to know a false teacher, but that he cometh with another doctrine than that which has been delivered.

Haydock: 2Jo 1:10 - No say to him, Hail

No say to him, Hail; or peace be to you, God speed you, all hail; or use any form of saluting him, as you would a friend, much less receive or entertain him in your house: this admonition is in general to forewarn persons of the dangers which may arise from a familiarity with heretics, and such as teach evil doctrine. But by this is not forbidden civility, kindness, and a sincere charity for all men, by which we ought to wish and pray for the eternal salvation of every one. I translate Ave by peace be to you, because this was the usual salutation among the Jews, and in those times, as we see Luke xxiv. and John xx.

====================

Gill: 2Jo 1:1 - The elder unto the elect lady and her children // whom I love in the truth // and not I only, but also all they that have known the truth

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 1Pe 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 מר, "Mar", signifies lord, so מרתא, "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, 2Jo 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, 1Jo 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.

Gill: 2Jo 1:2 - For the truth's sake, which dwelleth in us // and shall be with us for ever

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.

Gill: 2Jo 1:3 - 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

Grace be with you, mercy and peace,.... This form of salutation, or wish and prayer for the blessings mentioned,

from God the Father, and from the Lord Jesus Christ, is the same used by other apostles; see 1Ti 1:2 and See Gill on Rom 1:7. Only it is added here with respect to Christ, that he is

the Son of the Father in truth and love; which is mentioned by the apostle to confirm the deity of Christ, which is plainly implied in wishing for the above things equally from him, as from the Father; and to oppose and confront some heretics of those times, who denied the true and proper sonship of Christ; and therefore he calls him, "the Son of the Father", the only begotten of the Father; and that "in truth", or truly and properly, and not in a figurative and metaphorical sense, as magistrates are called the sons of God, and children of the most High, by reason of their office; but so is not Christ, he is God's own Son, in a true, proper, and natural sense: and he is so "in love"; he is his well beloved Son, his dear Son, the Son of his love; as he cannot otherwise be; since he is not only the image of him, but of the same nature, and has the same perfections with him.

Gill: 2Jo 1:4 - I rejoiced greatly that I found of thy children // walking in the truth // as we have received a commandment from the Father

I rejoiced greatly that I found of thy children,.... Not all, but some of them; for good parents have not always good children, or at least not all of them; Adam had a Cain, Abraham an Ishmael, and Isaac an Esau: God is pleased to show his discriminating grace in tribes and families, by taking some, and leaving others: it is a great mercy when any are called by grace, and instead of the fathers are the children: and this was the case of some of the children of this elect lady, they were

walking in the truth: in Christ, the truth, by faith, as they had received him; and in the truth of the Gospel, as they had embraced and professed it; they abode in it, and by it, and made a proficiency in the knowledge of it, which may be signified by walking, that being a progressive action: as also they walked according to it, and as became it; and likewise they walked in the truth of Gospel worship, discipline, and ordinances:

as we have received a commandment from the Father; and which has been made known by Jesus Christ, as his mind and will. Now as it is matter of joy and gladness to godly parents when their children walk in the paths of faith, truth, and holiness, so it is also to ministers of the Gospel, as well as to the angels in heaven; it gives them an inward pleasure and joy, and which is not only expressed by them, to such children and their parents, but is also abundant by many thanksgivings unto God.

Gill: 2Jo 1:5 - And now I beseech thee, lady // not as though I wrote a new commandment

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 1Jo 2:7 and See Gill on 1Jo 2:8.

Gill: 2Jo 1:6 - And this is love, that we walk after his commandments // this is the commandment, that as ye have heard from the beginning // ye should walk in it

And this is love, that we walk after his commandments,.... By observing them as a rule of conversation, in so doing love is shown to God; and such may expect the fresh discoveries of the love of God to, them; See Gill on 1Jo 5:3;

this is the commandment, that as ye have heard from the beginning,

ye should walk in it; that is, this is the will of God, that his people should walk in the truth of the Gospel, and abide by it, as they heard and received it at their first conversion, from the mouths of the apostles, or other faithful ministers of the word; a reason for which, is given in 2Jo 1:7.

Gill: 2Jo 1:7 - For many deceivers are entered into the world // who confess not that Jesus Christ is come in the flesh // This is a deceiver and an antichrist

For many deceivers are entered into the world,.... By whom are meant false teachers, who are described by their quality, "deceivers", deceitful workers, pretending to be ministers of Christ, to have a: value for truth, a love for souls, and a view to the glory of God, but lie in wait to deceive, and handle the word of God deceitfully; and by their quantity or number, "many", and so likely to do much mischief; and by the place where they were, they were "entered into the world"; or "gone out into the world", as the Alexandrian copy and some others, and the Vulgate Latin and Syriac versions read; See Gill on 1Jo 4:1; and by their tenet,

who confess not that Jesus Christ is come in the flesh; these were not the Jews who denied that Jesus was the Christ, though they would not allow that Christ was come in the flesh; but these were some who bore the Christian name, and professed to believe in Jesus Christ, but would not own that he was really incarnate, or assumed a true human nature, only in appearance; and denied that he took true and real flesh of the virgin, but only seemed to do so; and these are confuted by the apostle, 1Jo 1:1; and upon everyone of these he justly fixes the following character.

This is a deceiver and an antichrist; one of the deceivers that were come into the world, and one of the antichrists that were already in it; and who were the forerunners of the man of sin, and in whom the mystery of iniquity already began to work; for antichrist does not design anyone particular individual person, but a set of men, that are contrary to Christ, and opposers of him.

Gill: 2Jo 1:8 - Look to yourselves // that we lose not those things which we have wrought // but that we receive a full reward

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 1Co 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 1Jo 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 שלימא, "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".

Gill: 2Jo 1:9 - Whosoever transgresseth // and abideth not in the doctrine of Christ // hath not God // He that abideth in the doctrine of Christ // he hath both the Father and the Son

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 תלמודו של מלך המשיח, "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.

Gill: 2Jo 1:10 - If there come any unto you // and bring not this doctrine // receive him not into your house // neither bid him God speed

If there come any unto you,.... Under the character of a preacher;

and bring not this doctrine; or does not preach the doctrine of Christ, as before explained, but despises it, and preaches a contrary one:

receive him not into your house; neither into the house of God, suffer him not to preach there; nor into your own house, give him no entertainment there: false teachers always tried to creep into houses, where they served their own turn every way, both by feeding their bellies, and spreading their pernicious doctrines; and therefore such should: be avoided, both publicly and privately; their ministry should not be attended on in the church, or house of God; and they should not be entertained in private houses, and much less caressed:

neither bid him God speed; or give him the usual civil form of salutation, as a good day to you, all hail, all health and prosperity attend you, the Lord be with you, and the like. The word used by the Jews was אישר, which signifies "happiness"; so it is said ⁱ, what do they salute with? אישר, "God speed"; which was forbidden to say to one that was ploughing in the seventh year. The meaning is, that with such no familiar conversation should be had, lest any encouragement should be given them; or it should induce a suspicion in the minds of other saints, that they are in the same sentiments; or it should tend to make others think favourably of them, and be a snare and a stumblingblock to weak Christians.

Gill: 2Jo 1:11 - For he that biddeth him God speed // is partaker of his evil deeds

For he that biddeth him God speed,.... Wishes him well, and success in his ministry, or in a friendly and familiar way converses with him:

is partaker of his evil deeds; he has fellowship with him, instead of reproving or shunning him, as he ought; he is an abettor of him in his principles, and so far joins in the propagation of them, and helps to spread them, and gives too much reason to think he is one with him in them.

Gill: 2Jo 1:12 - Having many things to write unto you // I would not write with paper and ink // but I trust to come unto you // and speak face to face // that our joy may be full

Having many things to write unto you,.... Either on a civil, or on a religious account, concerning the state of the churches of Asia, and particularly Ephesus, and of private families and persons, and concerning the truths and doctrines of the Gospel; not that he had any new one, or any other than what they had heard from the beginning, to communicate to them, by word of mouth, for this he denies, 2Jo 1:5; wherefore this makes nothing for the unwritten traditions of the Papists, and as if the Scriptures did not contain the whole of doctrine and of the will of God.

I would not write with paper and ink; any more than what was written:

but I trust to come unto you; where they were, but where that was is not known; very likely in some parts of Asia, and it may be not far from Ephesus, since any long journey would not have been fit for the apostle to have taken in this his old age:

and speak face to face; that is, freely and familiarly converse together about things omitted in this epistle:

that our joy may be full; in seeing one another's faces, and through hearing the things that may be talked of; and since the conversation would doubtless turn on divine and evangelic things, so fulness, or a large measure of spiritual joy, may be here intended. Instead of "our joy", the Alexandrian copy, and some others, and the Vulgate Latin and the Ethiopic versions, read, "your joy".

Gill: 2Jo 1:13 - The children of thy elect sister greet thee. Amen.

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.