2 John 1

2 John 1:1

Andreas of Caesarea: John is either writing to a church, or else to a particular woman who has ordered her household spiritually, according to the commandments of God. He writes this letter to one of the women who has accepted the proclamation and exhorts her to do two things. The first of these is to walk in love, and the second is to avoid welcoming false teachers. John also tells us that the overall purpose of his letter is to keep her informed until he is able to come to her in person. — CATENA

Bede: The Elder to the elect lady and her children, etc. Some think that this and the following epistle are not of John the apostle, but of a certain presbyter John, whose tomb is shown to this day in Ephesus. Papias, too, the hearer of the apostles, and bishop in Hierapolis, often mentions him in his works. But now the general consensus of the Church holds that John the apostle also wrote these epistles, because they truly show much similarity in words and faith with his first epistle, and with similar zeal detest heretics. John calls himself the Elder either because he was advanced in age when he wrote these epistles, or because the name “elder” or “presbyter” was fitting for a bishop due to maturity in wisdom and gravity. Hence Peter also says: “The elders who are among you I exhort, who am also an elder, and a witness of the sufferings of Christ” (1 Peter 5). The Elder, he says, to the elect lady and her children, whom I love in truth, that is, I love with true love, namely, that which is according to God. Or certainly, I love those whom I consider persevering in the truth. — Commentary on the Catholic Epistles

Bede: And not I only, but also all, etc. Because he begins to write against heretics, as they have fallen from the truth of the faith, he rightly recalls that there is one love in the Holy Spirit among all who have known the truth, to frighten those who, being few, have separated themselves from the society of the many Catholics with their unanimity and multitude. Indeed, all the Catholics throughout the world follow one rule of truth; but not all heretics and infidels agree in a unanimous error, rather they assault each other no less than they do the path of truth itself. — Commentary on the Catholic Epistles

Clement of Alexandria ((as quoted by Cassiodorus)): The second Epistle of John, which is written to Virgins, is very simple. It was written to a Babylonian lady, by name Electa, and indicates the election of the holy Church. He establishes in this Epistle that the following out of the faith is not without charity, and so that no one divide Jesus Christ; but only to believe that Jesus Christ has come in the flesh. For he who has the Son by apprehension in his intellect knows also the Father, and grasps with his mind intelligibly the greatness of His power working without beginning of time. — From the Latin Translation of Cassiodorus

Hilary of Arles: The elect lady is clearly a church to which the letter is written. It is elect in faith and mistress of all virtues. — INTRODUCTORY COMMENTARY ON 2 JOHN

Jerome: Originally “presbyters” and “bishops” were the same. When later on one was chosen to preside over the rest, this was done to avoid schism. For apart from ordination, what function is there which belongs to a bishop which does not also belong to a presbyter? — LETTERS 146

Oecumenius: The elder, to the elect lady and her children, whom I love in truth, and not only I, but also all who have known the truth: because of the truth that abides in us and will be with us forever: grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love. Some have thought that this Epistle and the one that follows are not from John the Beloved, but from another who had the same name: because in these he writes of himself as an elder, and to a lady, and to another Gaius, and he writes of one just as he does of the lady; which does not happen in a Catholic Epistle. Furthermore, he did not make a title according to the previous epistle: for he did not begin it in that way. But we say that in the former he did not propose in that manner, because he did not write to a specific person, nor to the Church of certain places: just as blessed Peter did, clearly signifying that he was writing to the Jews who were dispersed; and before him, the holy James clearly defining that he was writing to the twelve tribes of the Jews: but addressing all the faithful in common, whether gathered or not gathered, He omitted the type of the pre-written text. However, John writes of himself as an elder, and not as an apostle or servant of Jesus Christ, as the other apostles do. Indeed, he does not write of himself as an apostle, perhaps because he did not preach the Gospel first in Asia, but after Paul; nor did he travel around, like him, who was going through the circuit of the Gospel: but remaining there, he was present and explained the message to those present. Nor does he call himself a servant of Jesus Christ; for he was confident, because he was greatly loved, that he was free from the fear of servitude. He only wished to call himself an elder: either because he was already old when he wrote these things (for that is what an elder means) or even calling himself a bishop by the name of elder, since at that time the name elder was commonly used also for bishops: as is evident from the Acts (20:17) written by blessed Luke, and from the Epistle of Peter (5:2). Moreover, John was not afraid to write to a faithful lady: because in Christ Jesus there is neither male nor female. (Gal. 3:28) However, writing to one Gaius, he has Paul who also wrote to Titus and Timothy, indeed even to Philemon, a common man (ἰδιώτην). And indeed, this is about the title. It is shown also from the announcement and promise and from the remaining arrangement of the discourse, that these letters are genuine: since in these John frequently repeats the discourse, saying the same things about the same matters whenever a slight occasion arises, and this way confirms the discourse. Moreover, he testifies two things to this elect lady: one indeed that she walks in truth, the other that she avoids heretics. He indeed calls her elect, either by name or from great imitation concerning virtue: whom John also says he loves in truth: not only her alone, but also all who are of similar morals with her, who truly have a firm truth within themselves: for this is signified by saying: that abides in us; this, however, is faith in Christ. In fact, to love her in the truth; just as John himself indicated in the previous letter regarding certain corrupted believers. But where he said: “what abides in us,” that is, what is true and firm, he added: “And it will be with us forever.” (1 Jn. 3:24) Signifying the certain perseverance of the gift. For it happens that even those who have been confirmed in something are shaken again, because they have not rightly used the confirmation. Again, after these things, he adds: “Grace and mercy will be with us:” designating the goods that arise from perfect love. Speaking of God the Father and from the Lord Jesus Christ, John adds, “the Son of the Father:” for only here is He properly the Father. Therefore, Paul also says, “From whom,” he says, “every family in heaven and on earth is named."(Eph. 3:15) He further adds: “in truth and love,” bringing firmness to the discourse, and a certain indication of the love that he speaks of. — Commentary on 2 John

Richard Challoner: The Apostle commends Electa and her family for their steadfastness in the true faith and exhorts them to persevere, lest they lose the reward of their labours. He exhorts them to love one another. But with heretics to have no society, even not to salute them. Although this Epistle is written to a particular person, yet its instructions may serve as a lesson to others, especially to those who, from their connections, situation, or condition in life, are in danger of perversion.

Richard Challoner: The ancient: That is, the ancient bishop St. John, being the only one of the twelve apostles then living.

Richard Challoner: To the lady Elect: Some conjecture that Elect might be the name of a family, or of a particular church; but the general opinion is, that it is the proper name of a lady, so eminent for her piety and great charity, as to merit this Epistle from St. John.

Theophylact of Ohrid: The most convincing argument in favor of the belief that John wrote this and the following letter is that the themes found in the first letter recur whenever the opportunity presents itself. — COMMENTARY ON 2 JOHN

2 John 1:2

Bede: For the truth’s sake, which dwells in us, etc. He says, we love you and yours for no other reason than for the truth of the faith, which always remains invincible in us, for we find that you also invincibly guard the same. — Commentary on the Catholic Epistles

Hilary of Arles: By “truth” John is referring to the Holy Spirit, because love is always the work of the Spirit. — INTRODUCTORY COMMENTARY ON 2 JOHN

2 John 1:3

Bede: May grace, mercy, and peace from God the Father be with you, etc. Since the heretics of that time, namely Marcian and Cerinthus, denied that our Lord Jesus Christ was truly the Son of God and attributed his beginning to human birth, John rightly recalls him as the Son of God the Father to refute these blasphemers. He also testifies that grace, mercy, and peace are to be given to the faithful by him just as by God the Father, to demonstrate that he is equal and co-eternal with the Father, signifying that his gifts are the same as those of the Father. As the Lord himself, speaking of his and the Father’s consubstantiality, said: “For whatever the Father does, the Son does likewise” (John V). — Commentary on the Catholic Epistles

2 John 1:4

Hilary of Arles: The saints are always overjoyed to see the results of truth at work. — INTRODUCTORY COMMENTARY ON 2 JOHN

Oecumenius: I was very glad to find some of your children walking in truth, as we received a command from the Father. “I was very glad.” For certainly, the greatest cause of joy is to find someone who walks without offense in the straight path of faith in Christ according to His command. But what is that command? It is what Christ says in the Gospels: “Whoever loves me will keep my commandments.” (Jn. 14:21) But now John calls Christ Father: since He Himself is also the Father of the children who have been given to Him by a certain privilege from His Father: according to what has been said: “Behold, I and the children whom God has given me.” (Isa. 8:18) Moreover, notice the genuine wording of this epistle, which confirms what has been said previously: “And we know that whoever loves God keeps His commandments.” (1 Jn. 5:3) — Commentary on 2 John

2 John 1:5

Bede: And now I ask you, lady, not as though I were writing a new commandment to you, etc. By this word, he reproaches the heretics, who were attempting to introduce new doctrines, leaving behind what they had heard from the apostles, and thereby disrupting the bonds of brotherly charity. Therefore, he says that he is by no means writing a new commandment but merely urging that the old faith and unblemished charity remain in all things. — Commentary on the Catholic Epistles

Oecumenius: And now I ask you, lady, not as writing a new commandment to you, but what we had from the beginning, that we love one another. And this is love, that we walk according to His commandments. This is the commandment, as you have heard from the beginning, that you should walk in it: for many deceivers have entered into the world, who do not confess that Jesus Christ has come in the flesh. For it is the same to walk according to the commandments and to receive them. For virtues operate and exist according to their operation. Therefore, whoever ceases to progress in these, neither keeps nor guards them. To walk, indeed, is said according to development and growth. For as much as one operates according to virtue, so much further one progresses, acquiring a greater habit of honor. For the way of virtue is infinite and never failing. According to this, I think that this has also been said: “In which things the angels desire to look.” (1 Peter 1:12) For such is the magnificence of the goods that have been granted to us by Him who was incarnate, that it is desirable even for the angels to take a slight understanding of these things; for this is what “to look” (παρακΰψαι) indicates. However, someone desires not what ceases, but what continually progresses, and is illuminated by sincere glory. And since that which is inexhaustible cannot be fully embraced by anyone, it is at least desirable to become a participant in it to some extent. John said: “not as writing a new commandment to you,” and this he firmly states to those who are mentioned in the preceding epistle, simultaneously demonstrating that it shows what they themselves had experienced by acting according to it, and not from difficult and foreign matters, affecting them with sorrow by approaching the unfamiliar. “not as writing a new commandment to you.” He also adds the work of the commandment, that we love one another, and he explains that love consists in that we love one another. Nor for any other reason was it given from the beginning, John says, except that you might walk in it, revolving and turning the same things in the higher and lower realms: and indeed by love urging them towards inseparability, and that they should not be led away by seducers, who were already walking in the world and rejecting the coming of the Lord in the flesh: but by this that he admonishes to walk according to the Lord’s command which was from the beginning, revealing the erroneous opinion of the heretics which is recent: and exhorting that by embracing the command which was from the beginning, they should not be led away by their deceit. For Christ also commanded the disciples about these seducers, saying: “Many will come in my name”, saying: I am Christ, and they will deceive many. “Therefore do not follow them.” (Luke 21:8) Therefore, keeping these commands, John says, he commands that you should not be deceived, but that you should consider him who hides these things to be “an antichrist”. — Commentary on 2 John

2 John 1:6

Augustine of Hippo: Meanwhile let us continue in the way we have come along so far, until God reveals it to us if we are otherwise minded. — LETTERS 175

2 John 1:7

Bede: For many deceivers have gone out into the world, etc. This can also be understood concerning the heretics who indeed confess Jesus Christ incarnate but do not rightly perceive some part of his faith, such as his true flesh, true soul, true divinity, true Father God, true Holy Spirit, omnipotent God, or any other thing that true faith confesses. It can also be taken concerning the Jews, who wholly deny Jesus Christ, swear that Christ has not yet come in the flesh for the salvation of the world, but expect the Antichrist to come for their destruction. — Commentary on the Catholic Epistles

Irenaeus: These are they against whom the Lord has cautioned us beforehand; and His disciple, in his Epistle already mentioned, commands us to avoid them, when he says: “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. Take heed to them, that ye lose not what ye have wrought.” — Against Heresies Book III

Polycarp of Smyrna: “For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;” and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; “watching unto prayer,” and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,” as the Lord has said: “The spirit truly is willing, but the flesh is weak.” — Epistle to the Philippians 7

Tertullian: And how is it that he enjoins duties which belong to our God, and enjoins them to be offered to none other than our God? Either contend that the devil works with our God, or else let the Paraclete be held to be Satan. But you affirm it is “a human Antichrist: “for by this name heretics are called in John. And how is it that, whoever he is, he has in (the name of) our Christ directed these duties toward our Lord; whereas withal antichrists have (ever) gone forth (professedly teaching) towards God, (but) in opposition to our Christ? On which side, then, do you think the Spirit is confirmed as existing among us; when He commands, or when He approves, what our God has always both commanded and approved? But you again set up boundary-posts to God, as with regard to grace, so with regard to discipline; as with regard to gifts, so, too, with regard to solemnities: so that our observances are supposed to have ceased in like manner as His benefits; and you thus deny that He still continues to impose duties, because, in this case again, “the Law and the prophets (were) until John. — On Fasting

2 John 1:8

Hilary of Arles: Here John is warning people not to fall away into heresy or to revert back to the Old Testament law once they have received the New. — INTRODUCTORY COMMENTARY ON 2 JOHN

2 John 1:9

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

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

2 John 1:10

Ambrose of Milan: Since it is written that we should avoid such people, how can we not assume that someone who associates with Arians is also an exponent of their heresy? — Synod LETTERS 40

Bede: If anyone comes to you and does not bring this teaching, etc. John speaks thus about schismatics or heretics to be detested, what he taught in words, he also practiced in deeds. For his most holy listener and strongest martyr Polycarp, the bishop of the Smyrnaeans, recounts that at a certain time, while he had entered the baths at Ephesus for the sake of washing, and had seen Cerinthus there, he immediately jumped out and left without washing, saying: “Let us flee from here, lest even the baths collapse in which Cerinthus, the enemy of truth, is bathing.” The same Polycarp also, when he once met Marcion, who said to him: “Recognize us,” he replied: “I recognize, I recognize the firstborn of Satan.” Such caution did the apostles and their disciples use in religion at that time, that they would not permit even a word’s communion with any of those who had deviated from the truth; as Paul also says: A man that is heretical, after a first and second admonition, avoid, knowing that such a one is perverted and sins, being self-condemned (Tit. III). — Commentary on the Catholic Epistles

Clement of Alexandria ((as quoted by Cassiodorus)): He says, “If any come unto you and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that bids him God speed is partaker of his evil deeds.” He forbids us to salute such, and to receive them to our hospitality. For this is not harsh in the case of a man of this sort. But he admonishes them neither to confer nor dispute with such as are not able to handle divine things with intelligence, lest through them they be seduced from the doctrine of truth, influenced by plausible reasons. Now, I think that we are not even to pray with such, because in the prayer which is made at home, after rising from prayer, the salutation of joy is also the token of peace. — From the Latin Translation of Cassiodorus

Cyprian: Said: John the apostle laid it down in his epistle, saying: “If any one come unto you, and have not the doctrine of Christ, receive him not into your house, and say not to him, Hail. For he that saith to him, Hail, partakes with his evil deeds.”

Hilary of Arles: Here you see an example of excommunication in the New Testament, both from table fellowship at home and from table fellowship in church. — INTRODUCTORY COMMENTARY ON 2 JOHN

Irenaeus: And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of “good-speed; “for, says he, “He that bids them be of good-speed is a partaker with their evil deeds; " — Against Heresies Book I

Oecumenius: If anyone comes to you and does not bring this doctrine, do not receive him into your house, nor greet him. For he who greets him shares in his evil deeds. “If anyone comes to you” (2 Jn. 10) confirms those to whom he writes. If anyone, he says, comes to you without this confession, not only will he not receive protection from you, but he will also not receive the prayer for salvation from you, rightly and cautiously saying this, as if this prayer for salvation is owed only to those who agree with us in morals and faith. For whom do we pray for salvation, except for those who are of similar morals and faith? Therefore, if such a prayer for salvation is offered by us to the wicked, it is certainly presented as if it were offered to the faithful and those of similar morals, and thus they have been accepted as companions by us, and they have dragged us down to their abyss. — Commentary on 2 John

Richard Challoner: Nor say to him, God speed you: This admonition is in general, to forewarn the faithful of the dangers which may arise from a familiarity with those who have prevaricated and gone from the true faith, and with such as teach false doctrine. But this is not forbidding a charity for all men, by which we ought to wish and pray for the eternal salvation of every one, even of our enemies.

Tertullian: Although we ought to be seeking at all times, where ought we to seek? Among the heretics, where all is foreign and opposed to our truth, with whom we are forbidden to associate? — ON THE PRESCRIPTION OF HERETICS 14.12

2 John 1:11

Basil of Caesarea: It is obvious that those who make friends of people who speak falsely aboutout God and who even eat with them do not love the Lord who made them and who feeds them. Instead of being content with that food they are led away into blasphemy against the one who feeds them. — CATENA

Didymus the Blind: Anyone who dwells in the doctrine of the gospel and who acts according to its teaching will separate himself from those who think and act differently. — COMMENTARY ON 2 JOHN

Irenaeus: By wishing that we do not even give them a welcome, John, the Lord’s disciple, made their condemnation even stronger. — AGAINST HERESIES 1.16.3

2 John 1:12

Oecumenius: Since I had many things to write to you, I did not want to do so by paper and ink. But I hope to come to you and speak face to face, so that our joy may be complete. The children of your sister the Elect greet you. Amen. The reason for the briefness of the letter, both in this and in the following one, is that John hoped to come to them and to add in person and by his presence what was lacking. However, by what he adds, “The children of your sister, the Elect, greet you,” some wish to argue that the letter is not addressed to a woman but to the Church; concerning which I have decided not to dispute. — Commentary on 2 John

Origen of Alexandria: Because of the incapacity of his hearers, John did not think it right to entrust the solutions of secrets of this kind to paper and ink. — SERMONS ON Exodus 4.2

2 John 1:13

Bede: The children of your sister, the Elect, greet you. Just as he prohibits us to greet the adversaries of the truth, so, conversely, he greets the elect on behalf of the elect, so that the faithless may be detested by all the good, possibly to correct them in this way, and that the peace and love among the faithful may always increase. — Commentary on the Catholic Epistles

Hilary of Arles: John unites the leaders of the churches in peace because they are sisters in the faith of the church and daughters of God by baptism. — INTRODUCTORY OMMENTARY ON 2 JOHN