AUTHENTICITY.--That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from IRENÆUS [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. CLEMENT OF ALEXANDRIA (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." DIONYSIUS OF A LEXANDRIA (in EUSEBIUS [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. ALEXANDER OF ALEXANDRIA cites 2Jo 10, 11, as John's [SOCRATES, Ecclesiastical History, 1.6]. CYPRIAN [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" ( 2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The MURATORI fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and COSMAS I NDICOPLEUSTES in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But EPHREM THE SYRIAN quotes the Second Epistle of John. E USEBIUS [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" ( 2Jo 1; 3Jo 1). ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." JEROME [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, PAPIAS, in E USEBIUS [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself ( 1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus CYRIL OF JERUSALEM, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So GREGORY NAZIANZEN, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which O RIGEN notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.
TO WHOM ADDRESSED.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia ( Ac 19:20), or Gaius of Corinth ( Ro 16:23; 1Co 1:14), or Gaius of Derbe ( Ac 20:4), it is hard to decide. MILL believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1.
The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" ( 2Jo 1). And it closes, "The children of thy elect sister greet thee" ( 2Jo 13). Now, 1Pe 1:1, 2, addresses the elect in Asia, &c., and closes ( 1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from CLEMENT OF A LEXANDRIA, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); WORDSWORTH'S view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on CLEMENT OF ALEXANDRIA) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. NEANDER, ALFORD, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.
DATE AND PLACE OF WRITING.--EUSEBIUS [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If EUSEBIUS be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes ( 3Jo 9, 10).
2Jo 1-13. ADDRESS: GREETING: THANKSGIVING FOR THE ELECT LADY'S FAITHFULNESS IN THE TRUTH: ENJOINS LOVE: WARNS AGAINST DECEIVERS, LEST WE LOSE OUR REWARD: CONCLUSION.
1. The elder--In a familiar letter John gives himself a
less authoritative designation than "apostle"; so
1Pe 5:1.
lady--BENGEL takes the Greek as
a proper name Kyria, answering to the Hebrew
"Martha." Being a person of influence,
"deceivers" (
2Jo 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.
love in the truth--Christian
love rests on the Christian truth (
2Jo 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].
2. For the truth's sake--joined with "I
love,"
2Jo 1. "They who love in the truth, also
love on account of the truth."
dwelleth in us, and shall be with us
for ever--in consonance with Christ's promise.
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.
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.
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."
in truth and love--The element or
sphere in which alone grace, mercy, and
peace, have place. He mentions truth in
2Jo 4; love, in
2Jo 5. Paul uses FAITH and love; for
faith and truth are close akin.
4. I found--probably in one of his missionary tours of
superintendence. See
Introduction, at the end, and
2Jo 12; 3Jo 10, 14.
of thy children--some.
in truth--that is, in the
Gospel truth.
as--even as. "The Father's
commandment" is the standard of "the truth."
5. I beseech--rather (compare Note, see on 1Jo 5:16), "I request
thee," implying some degree of authority.
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).
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.
6. "Love is the fulfilling of the law" (
Ro 13:10), and the fulfilling of the law is the sure
test of love.
This is the commandment--Greek,
"The commandment is this," namely, love,
in which all God's other commandments are summed up.
7. As love and truth go hand in hand (
2Jo 3, 4), he feels it needful to give warning against
teachers of untruth.
For--giving the reason why he dwelt on
truth and on love, which manifests itself in
keeping God's commandments (
2Jo 6).
many-- (
1Jo 2:18; 4:1).
are entered--The oldest manuscripts
read, "have gone forth," namely, from
us.
confess not . . . Jesus
. . . in the flesh--the token of
Antichrist.
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),
Mt 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].
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.
8. Look to yourselves--amidst the widespread prevalence of
deception so many being led astray. So Christ's
warning,
Mt 24:4, 5, 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,
2Co 6:1; 2Ti 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
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.
9. The loss (
2Jo 8) meant is here explained: the not having
God, which results from abiding not in the doctrine
of Christ.
transgresseth--The oldest manuscripts
and versions read, "Every one who takes the
lead"; literally, "goes," or "leads
on before"; compare
Joh 10:4, "He goeth before them" (not the
same Greek). Compare
3Jo 9, "Loveth to have the
pre-eminence."
hath not God-- (
1Jo 2:23; 5:15). The second "of Christ" is
omitted in the oldest manuscripts, but is understood in the
sense.
He--emphatical: He and He
alone.
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.
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.
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.
12. I would not write--A heart full of love pours itself
out more freely face to face, than by letter.
paper--made of Egyptian papyrus. Pens
were then reeds split.
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.
face to face--literally, "mouth
to mouth."
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.
13. ALFORD confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.