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2 John 1

Westcott
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2 John 1:1

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  1. ) 7 1 -1 9 0 0 The Salutation) 6 1 -1 9 0 0 5 1 -1 9 0 0 1 3) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The salutation is framed on the usual type: Q ����������� ������ ����� …… ����� ���� �0���� ���p ���� ������, ��v ���p 8���� ������� … But this outline is filled up by successive amplifications as the apostle dwells on each word which he writes in relation to the circumstances of the case. In this respect the Salutation may be compared with that in the Epistle to the Galatians, where in like manner St Paul expands his usual formula in view of the peculiar condition of the Churches which he is addressing.) 8 1 1 8 0 0
  1. 7 1 -1 9 0 0 The Elder to one who is an elect lady and her children, whom I love in truth; and not I only but also all they that know the truth;) 6 1 -1 9 0 0 ) 8 1 -1 9 0 0
  2. 7 1 -1 9 0 0 for the truth s sake which abideth in us and it shall be with us for ever:) 6 1 -1 9 0 0 ) 8 1 -1 9 0 0
  3. 7 1 -1 9 0 0 grace, mercy, peace, shall be with us from God the Father, and from Jesus Christ the Son of the Father, in truth and love) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 1.) 6 1 -1 9 0 0 A �����������] ) 7 1 -1 9 0 0 Senior) 6 1 -1 9 0 0 V. ) 7 1 -1 9 0 0 The elder) 6 1 -1 9 0 0 . The definite form of the title marks the writer as completely identified by it. In this connexion there can be little doubt that it describes not age simply but official position. The writer was recognised by the receiver of the Epistle as the Elder. ) 6 1 1 8 0 0 The title elder appears to have had special currency in the Asiatic Churches, where it was used of a particular class 7 1 -1 9 0 0 H. E.) 6 1 -1 9 0 0
  1. f.; Iren. 5:33. 5:3; 5:36. 5:2); yet not without a recognition of the Apostles as the elders in point of time 7 1 -1 9 0 0 l.c.) 6 1 -1 9 0 0 ). It is easy to see why St John would choose such a title, which, while it described official position, suggested also a fatherly relation, and perhaps even pointed to intercourse with Christ (1 Pet. 5:1). For the history of the word ����������� see Lightfoot, ) 7 1 -1 9 0 0 Philippians) 6 1 -1 9 0 0 , pp. 228 f.) 6 1 1 8 0 0 ������ �����] ) 7 1 -1 9 0 0 electS dominS) 6 1 -1 9 0 0 V. The rendering of the phrase is beset by the greatest difficulties. No interpretation can be accepted as satisfactory.) 6 2 1 8 0 0 The difficulty seems to have been felt from a very early time. Two distinct views have found support, that the title describes a person, and that it describes a society.) The first view has been held in several different forms. The Latin fragments of the ) 7 1 -1 9 0 0 Hypotyposes) 6 1 -1 9 0 0 of Clement of Alexandria represent the letter as written to a certain Babylonian (comp. 1 Pet. 5:13) Electa by name (ad quandam Babyloniam Electam nomine); it signifies however 7 1 -1 9 0 0 Electa) 6 1 -1 9 0 0 ), Clement adds, the election of the holy Church. ) 6 1 1 8 0 0 Others again (so the [late] Syrian version) have regarded ����� as a proper name . Such a name is found (see L�cke, 444 n.); but if ����� were so used here it is in the highest degree unlikely that St John would have written ������ �����, and not ����� �� ������ as ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13; 3 John 1; Rom. 16:13.) 6 6 1 8 0 0 It has also been supposed that the two words form a compound proper name . This view removes the difficulty of the construction; but the combination is at least very strange.) On the other hand it is not easy to suppose that the letter was addressed to an unnamed person, a single Christian lady ( To an elect lady, so Vulg.); though this is the most natural rendering of the text (comp. 1 Pet. 1:1).) All these notions of a personal address moreover are unsupported by such allusions in the letter as might be expected to mark an individual relationship.) Feeling these difficulties many from the time of Jerome (Ep. 123 (11.) � 12 ad Ageruchiam) have taken the title, the elect lady, to be applied to some particular Christian society (Schol. ap. Matt. �����t� ������ ����� �t� � ���v ���� �������� a� �t� ��� ������ ����������� ����� �����������…), or even to the whole Church: to her who is a chosen Lady, a Bride of Him who is the Lord. But of such a use of ����� no example is quoted.) On the whole it is best to recognise that the problem of the address is insoluble with our present knowledge. It is not unlikely that it contains some allusion, intelligible under the original circumstances, to which we have lost the key. But the general tenour of the letter favours the opinion that it was sent to a community and not to one believer.) ���� ������� �P.] ) 7 1 -1 9 0 0 natis eius) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 her children) 6 1 -1 9 0 0 . The phrase can be understood either literally, 1 Tim. 3:4; or spiritually, 1 Tim. 1:2; Gal. 4:25. Comp. Apoc. 2:23. The context here and the use of the term in ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 4, 13 (comp. 3 John 4) favour the spiritual sense. It has been suggested that the children may have been orphans or the like committed to the lady s care, some of whom had gone out into the world while others were still with her.) 6 1 1 8 0 0 �S� �| �.] ) 7 1 -1 9 0 0 whom) 6 1 -1 9 0 0 , mother alike and children, ) 7 1 -1 9 0 0 I love) 6 1 -1 9 0 0 . It seems better to take this comprehensive sense than to refer the relative to the children only.) 6 2 1 8 0 0 The emphasis which is laid upon the apostle s feeling (�| �.) points to some unknown facts (compare 3 John 5). Both the shorter letters imply the existence of divisions in the societies to which they were directed; and St John brings his authority to bear against those from whom the persons addressed may have suffered.) � ������] ) 7 1 -1 9 0 0 in truth) 6 1 -1 9 0 0 , that is with a feeling which rightly deserves the name; see John 17:19 note; Col. 1:6.) 6 1 1 8 0 0 ��v �P� �| ����� …] ) 7 1 -1 9 0 0 and not I alone) 6 1 -1 9 0 0 (solus V.), a single person, ) 7 1 -1 9 0 0 but also all that have come to know the truth) 6 1 -1 9 0 0 . The love is directed to a character. Wherever the character exists, the love exists. This is made clear by the words which follow. The love felt by St John and by those whom he describes is felt for the truth s sake & ) 6 3 1 8 0 0 �����] Luke 24:18; Hebr. 9:7. Contrast 2 Tim. 4:8 �P ����� ��� (1 John 2:2); Rom. 3:29.) ��������] 1 John 2:3 note. John 8:32. Contrast 1 John 2:21 �P� �4���� �t� �.) �t� �.] ) 7 1 -1 9 0 0 the truth) 6 1 -1 9 0 0 , which is identical with Christ s message (John 1:17), and with Christ s Person (John 14:7). Comp. 1 John 1:6, 1:8, notes.) 5 1 1 8 0 0 2.) 6 1 -1 9 0 0 The common acknowledgment of the eternal Truth is the certain foundation of love.) 6 1 1 8 0 0 ��p �t� �.] The words recal � �. The Truth makes true love possible. This Truth is not said to abide in you or in them, but in us. The apostle at once identifies himself with the whole society of the faithful. Compare ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5 5�� �������. 1 John 1:4 (!���).) 6 2 1 8 0 0 �t� �������� � !.] See 1 John 3:15 note.) ��v ���� !. ����] ) 7 1 -1 9 0 0 and with us it shall be) 6 1 -1 9 0 0 . The position of ���� !. emphasises the peculiar privileges of those whom St John identifies with himself. The change of construction from the participle to the finite verb (�������� … ����) answers to a pause during which the writer contemplates the fact which he has affirmed, and then solemnly confirms the fulness of his faith in it. Compare 1 John 3:1 ��v ����, 1:2 note.) 6 1 1 8 0 0 ���� !���] ) 7 1 -1 9 0 0 with us) 6 1 -1 9 0 0 and not only in us. The Truth itself has through Christ a personal power. Comp. 1 John 4:17. The different relations of the Paraclete to believers are described in John 14:16 f. by ����, ����, �.) 6 1 1 8 0 0 �0� �x� �0���] See 1 John 2:17 note.) 5 1 1 8 0 0 3.) 6 1 -1 9 0 0 ���� ���� !��� …] ) 7 1 -1 9 0 0 There shall be with us & ) 6 1 -1 9 0 0 This unique form of salutation seems to have been determined by the preceding clause (���� !��� ����): with us truth shall be & yes, there shall be with us & The wish passes into assurance. In the Epistles of St Paul no verb is expressed in the salutation 7 1 -1 9 0 0 e.g.) 6 1 -1 9 0 0 1 Thess. 1:1, ����� Q��� ��v �0����). In 1, 2 Peter, Jude ���������� is added (1 Pet. 1:1 ����� Q��� ��v �0���� ����.).) 6 1 1 8 0 0 ���� !���] ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0
  2. The readers are identified with the writer.) 6 2 1 8 0 0 ���. �. �0�.] The succession grace, mercy, peace marks the order from the first motion of God to the final satisfaction of man. Mercy defines as it were the manifestation of the divine grace and prepares for the restoration of peace to man s disordered life.) The same combination occurs in salutations in 1 Tim. 1:2; 2 Tim. 1:2 7 1 -1 9 0 0 ad Smyrn.) 6 1 -1 9 0 0 12). ����� ��v �0���� is found in Apoc. 1:4; 1 Pet. 1:2; 2 Pet. 1:2, and in all the other Epistles of St Paul. In St Jude 2 the salutation is ���� ��v �0���� ��v ����. 7 1 -1 9 0 0 Mart. Pol.) 6 1 -1 9 0 0 Inscr.)) 6 4 1 8 0 0 ����� ���� …] The word ����� occurs elsewhere in St John only in 3 John 4; John 1:14, 1:16, 1:17; Apoc. 1:4; 22:21; and the absence of the cognate forms (���������, �������) from his writings is worthy of notice. ���� is not found elsewhere in his writings nor yet �����.) In regard to the divine action grace points to the absolute freedom of God s love in relation to man s helplessness to win it; and mercy to His tenderness towards man s misery.) �0����] John 14:27; 16:33; 20:19, 20:21, 20:26. The peace which is the gift of the God of peace (1 Thess. 5:23; Rom. 15:33; 16:20; Phil. 4:9; Heb. 13:20) answers to all the disharmonies of being in man himself, in his relation to his fellow-men and to God, and in creation generally. Compare especially Rom. 8:6; Eph. 2:14 ff.) ���� … ���� …] The repetition of the preposition in such a form is unique. It serves to bring out distinctly the twofold personal relation of man to the Father and to the Son. Elsewhere in parallel cases the preposition used is always ��: ) 7 1 -1 9 0 0 e.g.) 6 1 -1 9 0 0 Rom. 1:7; 1 Cor. 1:3, &c. Comp. 2 Tim. 1:18.) 6 1 1 8 0 0 ���� ������] ) 7 1 -1 9 0 0 God the Father:) 6 1 -1 9 0 0 more commonly ) 7 1 -1 9 0 0 God our Father) 6 1 -1 9 0 0 (�. �. !���), ) 7 1 -1 9 0 0 e.g.) 6 1 -1 9 0 0 Rom. 1:7; 1 Cor. 1:3 &c. Comp. 1 Tim. 1:2; 2 Tim. 1:2; Tit. 1:4; Eph. 6:23; Col. 3:17. Special stress is laid upon the revelation of God in this absolute character. Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9.) 6 4 1 8 0 0
  3. ��. ��� �1�� ��� �.] The phrase is unique. It seems to have been chosen to connect the revelation of the Father as definitely as possible with the Son. Comp. 1 John 2:22 f.; and 1 John 1:3; Col. 1:13.) It may be noticed that the title Lord (������ 8.), which is added by some early authorities, is not found in the Epistles of St John, though it occurs in every other book of the N.T. except the Epistle to Titus.) � �. ��v �.] The threefold divine gift is realised perfectly both in regard to thought and in regard to action. Truth and love describe an intellectual harmony and a moral harmony; and the two correspond with each other according to their subjectmatter. Love is truth in human action; and truth is love in regard to the order of things.) The combination is not found elsewhere.) 6 1 2 8 0 0 )

2 John 1:4

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!6 1 2 8 0 0 2. ) 7 1 -1 9 0 0 Counsel and warning) 6 1 -1 9 0 0 5 1 -1 9 0 0 4 11) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The rise of false teachers, who seem to have affected superior knowledge 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9 �������), and neglected moral duties (comp. 1 John 2:4), leads St John to emphasise the duty of active love, which is the sum of the divine commandments (4 7); and then to insist upon the necessity of guarding inviolate the teaching of Christ, the historic Gospel which conveys the revelation of the Father and the Son (8 11).) 5 1 1 8 0 0 4 7.) 6 1 -1 9 0 0 Past faithfulness is made the foundation for the apostle s counsel 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 4). He enjoins practical love because deceivers have arisen who by denying the coming of Jesus Christ in flesh deprive earthly life of its divine significance (5 7).) 8 1 1 8 0 0 4) 7 1 -1 9 0 0 I rejoice greatly that I have found of thy children walking in truth, even as we received commandment from the Father) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0 5) 7 1 -1 9 0 0 And now I pray thee, Lady, not as writing a new commandment to thee, but that which we had from the beginning, that we love one another) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0 6) 7 1 -1 9 0 0 And this is love, that we should walk according to His commandments. This is the commandment even as ye heard from the beginning, that ye should walk in it) 6 1 -1 9 0 0 7 1 -1 9 0 0 love) 6 1 -1 9 0 0 ). ) 8 1 -1 9 0 0 7) 7 1 -1 9 0 0 Because many deceivers are gone out) 6 1 -1 9 0 0 7 1 -1 9 0 0 went out) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 into the world, even they that confess not Jesus Christ coming in flesh: this is the deceiver and the antichrist) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 4.) 6 1 -1 9 0 0 ����� … E�� �U����] ) 7 1 -1 9 0 0 I rejoiced & that I have found & ) 6 1 -1 9 0 0 The joy is referred to its initial moment: the ground of it still continues.) 6 3 1 8 0 0 For the precedence given to the expression of joy compare St Paul s thanksgivings: 1 Thess. 1:2; 2 Thess. 1:3; 1 Cor. 1:4; Rom. 1:8; Phil. 1:3 f.; Eph. 1:16; Col. 1:3; Philem. 4.) �U����] Comp. 3 John 3; and John 1:44, note.) � ��� �. �.] V. ) 7 1 -1 9 0 0 de filiis tuis) 6 1 -1 9 0 0 . ) 7 1 -1 9 0 0 Some of thy children) 6 1 -1 9 0 0 . For � see John 16:17.) 6 2 1 8 0 0 The words appear to refer to an experience of the writer in some other place than that to which the Lady belonged.) �����. � �., ����� …] ) 7 1 -1 9 0 0 walking in truth even as & ) 6 1 -1 9 0 0 The phrase (�����. � �. 3 John 3) is not identical with ) 7 1 -1 9 0 0 walking in the truth) 6 1 -1 9 0 0 (�����. � �� �. 3 John 4). Comp. John 17:17, 17:19. It describes the general character of the life as conducted in truth, really and in very deed in a certain fashion, even after the commandment of God.) 6 2 1 8 0 0 ��. ���.] John 10:18; Acts 17:15; Col. 4:10.) ���p ��� �.] ) 7 1 -1 9 0 0 from the Father) 6 1 -1 9 0 0 in the Person of Christ. The preposition 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3) marks the directness of the divine injunction: Apoc. 2:27.) 5 1 1 8 0 0 5.) 6 1 -1 9 0 0 ��v ���] ) 7 1 -1 9 0 0 and now) 6 1 -1 9 0 0 , looking back upon that former feeling 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 4) of joy & The words may mark simply a logical connexion: 1 John 2:28.) 6 1 1 8 0 0 ����] ) 7 1 -1 9 0 0 I pray thee) 6 1 -1 9 0 0 , in the exercise of the full privilege of Christian fellowship. Comp. 1 John 5:16, note. The request is directly personal and not a general exhortation (��������). It is remarkable that the words ����������, ����������, do not OCCUr in the writings of St John. The singular address (��) occurs again in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13. In the intermediate verses the plural is used.) 6 1 1 8 0 0 �P� a� ��. …] ) 7 1 -1 9 0 0 not as writing a new commandment & ) 6 1 -1 9 0 0 The order is significant (��. ������ �. �.). The prayer is first distinguished from a command generally: I pray thee, not as writing a command to thee ; and then the command is more exactly described, which is indeed the substance of the prayer. Comp. 1 John 2:7.) 6 1 1 8 0 0 �4�����] ) 7 1 -1 9 0 0 we had) 6 1 -1 9 0 0 . Contrast 1 John 2:7 ) 7 1 -1 9 0 0 ye had) 6 1 -1 9 0 0 . Throughout the apostle identifies himself with those to whom he is writing, Christian with Christians.) 6 1 1 8 0 0 5�� ������� …] ) 7 1 -1 9 0 0 that we love & ) 6 1 -1 9 0 0 The words seem to depend upon ) 7 1 -1 9 0 0 I pray thee) 6 1 -1 9 0 0 (John 17:15), the intervening clause being parenthetical. The apostle includes himself in the object of his prayer 7 1 -1 9 0 0 that we) 6 1 -1 9 0 0 , not ) 7 1 -1 9 0 0 that ye) 6 1 -1 9 0 0 ). It is possible that the form in which the request is thus shaped is occasioned by the reference to the command which we had. ) 6 1 1 8 0 0 ������ … 5�� …] ) 7 1 -1 9 0 0 I pray thee & that & ) 6 1 -1 9 0 0 The infinitive and a final particle are both used by St John after �����: (1) ) 7 1 -1 9 0 0 infin.) 6 1 -1 9 0 0 John 4:40 || Luke 5:3; 8:37; Acts 3:3; 10:48; 16:39; 18:20; 23:18; 1 Th. 5:12. (2) 5�� John 4:47; 19:31, 19:38 || Mk. 7:26; Luke 7:36 (7:3; 11:37 E���); 16:27 (Acts 23:20 E���).) 5 1 1 8 0 0 6.) 6 1 -1 9 0 0 The two thoughts of commandment and love are taken up in the inverse order: this is love, this is the commandment. In treating them St John appears to reason in a circle. Love, he says, is the effort to walk according to the divine commandments ; and again, The divine commandment is that we endeavour to walk in love. The key to this difficulty lies in the difference between commandments and commandment. Love strives to realise in detail every separate expression of the will of God. The summary expression of the will of God is that men should walk in love, the spirit of sons (1 John 3:1).) 6 1 1 8 0 0 ��v �U�� . ! �.] ) 7 1 -1 9 0 0 And this is love & ) 6 1 -1 9 0 0 The description of love is simply joined to the request to realise it: 1 John 5:4, 5:11. Love is left completely undefined. Love to God and love to man are not finally distinguished. Comp. 1 John 3:16; 4:10, 4:16 18.) 6 2 1 8 0 0 �U�� … 5�� …] See 1 John 5:3, note.) �����. ���p �p� �. �P] ) 7 1 -1 9 0 0 walk according to & ) 6 1 -1 9 0 0 Compare Mk. 7:5 �����. ���p �t� ��������� …; 2 Cor. 10:2; Rom. 8:4 ���p ����� (������) �����.; Rom. 14:15 ���p ����� �����.; 1 Cor. 3:3 ���p ������� �����. Elsewhere the construction is �����. � (1 John 1:6, note). The two constructions stand side by side 2 Cor. 10:2 f.) 6 1 1 8 0 0 �U�� ! ��. . …] ) 7 1 -1 9 0 0 this is the commandment) 6 1 -1 9 0 0 which gathers up in one the many commandments. Compare 1 John 3:22, 3:23. The change of order from the first clause is significant (�U�� ��. ! �., �U�� ! ��. .).) 6 1 1 8 0 0 ������� … ���������� …] ) 7 1 -1 9 0 0 ye heard & ye walk & ) 6 1 -1 9 0 0 The second person is required by the definite reference to the first teaching of the Church: 1 John 2:7, note.) 6 1 1 8 0 0 5�� � �P�� �����.] ) 7 1 -1 9 0 0 that ye walk in it) 6 1 -1 9 0 0 , that is ) 7 1 -1 9 0 0 in love) 6 1 -1 9 0 0 , which is the main subject of the sentence (comp. Eph. 5:2). No adequate sense is gained by supplying ) 7 1 -1 9 0 0 in the commandment) 6 1 -1 9 0 0 7 1 -1 9 0 0 in eo) 6 1 -1 9 0 0 V., sc. ) 7 1 -1 9 0 0 mandato) 6 1 -1 9 0 0 ). The complete identification of the life of love with the fulfilment of all the commandments of God is characteristic of St John: 1 John 5:2, 5:3.) 5 1 1 8 0 0 7.) 6 1 -1 9 0 0 The peril which arises from false teachers moves St John to stir believers to the active exercise of love one with the other. Love so realised is a safeguard against error. On the other hand the failure to realise the Lord s true humanity in the present imperils the love of man for man. There is a passage here from love to truth 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3 � �. ��v �.).) 6 1 1 8 0 0 ������] ) 7 1 -1 9 0 0 seductores) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 seducers, deceivers) 6 1 -1 9 0 0 , who lead to wrong action, and not only to wrong opinion. Comp. 1 John 2:26 �1 ���������. 1 Tim. 4:1 �������� �������. 2 Cor. 6:8 a� ������; Matt. 27:63.) 6 1 1 8 0 0 ������] ) 7 1 -1 9 0 0 went out) 6 1 -1 9 0 0 . The tense (1 John 2:19) appears to mark a particular crisis. They ) 7 1 -1 9 0 0 went out) 6 1 -1 9 0 0 from the bosom of the Christian society to fulfil their work.) 6 2 1 8 0 0 ������ … �1 �t A���.] The participial clause does not only assert a definite fact as to these deceivers (�P� A�����������), but marks the character of the class (comp. 1 John 4:3): even they that confess not. See Mk. 15:41 ���� �����v �1 �����������.) �1 �t A�.] ) 7 1 -1 9 0 0 they who confess not & ) 6 1 -1 9 0 0 The frank and open confession of the truth is required. Not to make confession, even when this does not take the form of denial, becomes practically identical with it. Comp. John 1:20; 1 John 4:2, 4:3.) 6 1 1 8 0 0 8. ��. ��. � �.] ) 7 1 -1 9 0 0 Jesus Christ coming in flesh) 6 1 -1 9 0 0 . The thought centres upon the present perfection of the Lord s Manhood which ) 7 1 -1 9 0 0 is) 6 1 -1 9 0 0 still, and is to be manifested, and not upon the past fact of His coming, 1 John 4:2 (��������): 1 John 5:6 (A ����). Comp. John 14:3, note; 1:9 &� ��������. Apoc. 22:20. Cf. ! @��t ! ��. 1 Thess. 1:10; Col. 3:6.) 6 1 1 8 0 0 �W�x� ���� …] ) 7 1 -1 9 0 0 this is & ) 6 1 -1 9 0 0 The general description is individualised. He that offers this character is the deceiver the typical deceiver and the antichrist. We might perhaps look for other marks: these are decisive. Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9; 1 John 2:22; 5:6, 5:20.) 6 1 1 8 0 0 A �����.] ) 7 1 -1 9 0 0 the antichrist) 6 1 -1 9 0 0 , of whom the readers had already heard. 1 John 2:18, note.) 6 1 1 8 0 0 The idea of the deceiver is mainly relative to men: that of antichrist to the Lord.) 5 1 1 8 0 0 8, 9.) 6 1 -1 9 0 0 The action of false teachers imposes upon believers the duty of self-examination. The danger which they embody is internal as well as external. There must be a careful watch within; and this necessity is shewn to be more urgent by the consideration that what seems and claims to be progress may be fatal error.) 8 1 1 8 0 0 8) 7 1 -1 9 0 0 Look to yourselves, that ye may not lose) 6 1 -1 9 0 0 7 1 -1 9 0 0 destroy) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 the things which we wrought, but may receive a full reward) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0 9) 7 1 -1 9 0 0 Every one that goeth forward and abideth not in the teaching of Christ hath not God: he that abideth in the teaching, the same hath both the Father and the Son) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0 10) 7 1 -1 9 0 0 If any one cometh unto you, and beareth not this teaching, receive him not into your house, and give him no greeting;) 6 1 -1 9 0 0 ) 8 1 -1 9 0 0 11) 7 1 -1 9 0 0 for he that giveth him greeting hath fellowship with his evil works) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 8.) 6 1 -1 9 0 0 ������� ���.] ) 7 1 -1 9 0 0 Videte vosmet ipsos) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 Look to yourselves that & ) 6 1 -1 9 0 0 Mark 13:9; 1 Cor. 16:10.) 6 1 1 8 0 0 5�� �t ���. …] ) 7 1 -1 9 0 0 ne perdatis) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 that ye may not lose) 6 1 -1 9 0 0 7 1 -1 9 0 0 destroy) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 what we wrought) 6 1 -1 9 0 0 , the manifold results of our labours among you, which were as talents entrusted to your charge for use.) 6 2 1 8 0 0 For the confidence of the apostle see 1 John 4:6; but the word ��������� appears to refer to the apostolic teachers generally.) ��� … ���.] ) 7 1 -1 9 0 0 accipiamus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 but may receive) 6 1 -1 9 0 0 , receive back, from the Great Judge & Comp. Luke 6:34; 15:27; 16:25; 23:41; Rom. 1:27; Gal. 4:5 (non accipiamus sed recipiamus, Aug.).) 6 1 1 8 0 0 ����. ��.] ) 7 1 -1 9 0 0 mercedem plenam) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 a full reward) 6 1 -1 9 0 0 , in which no one element is wanting (Ruth 2:12, LXX, &c.). Comp. Mk. 4:28 ��. �����; 2 Chron. 15:17 ������ ��. 9 1 -1 9 0 0 ������) 6 1 -1 9 0 0 ). For the idea of ������ see Apoc. 11:18; 22:12; John 4:36; Matt. 5:12 and parallels; 1 Cor. 3:8.) 5 1 1 8 0 0 9.) 6 1 -1 9 0 0 ��� A ������� ��v �. �.] ) 7 1 -1 9 0 0 omnis qui prScedit et non m.) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 Every one that goeth forward and abideth not & ) 6 1 -1 9 0 0 every one that advances in bold confidence beyond the limits set to the Christian Faith. True progress includes the past. These false teachers proposed to enter on new regions of truth leaving the old. The two characteristics are taken together (A ��. ��v �t �.).) 6 1 1 8 0 0 ����� �] ) 7 1 -1 9 0 0 abideth in & ) 6 1 -1 9 0 0 John 8:31; 2 Tim. 3:14.) 6 1 1 8 0 0 � �� ���. ��� ��.] ) 7 1 -1 9 0 0 in the doctrine of Christ) 6 1 -1 9 0 0 , the doctrine which Christ brought, and which He brought first in His own person, and then through His followers (Hebr. 2:3). This sense seems better than ) 7 1 -1 9 0 0 the doctrine of) 6 1 -1 9 0 0 (concerning) ) 7 1 -1 9 0 0 the Christ) 6 1 -1 9 0 0 , and the usage of the N.T. is uniformly in favour of it: Apoc. 2:14, 2:15; John 18:19; Acts 2:42. ) ���. is used absolutely (as below) in Tit. 1:9 (Rom. 16:17).) 6 1 1 8 0 0 �. �P� ���] ) 7 1 -1 9 0 0 hath not God) 6 1 -1 9 0 0 , Whom he claims to know more perfectly. Comp. 1 John 2:23 (�P��) note.) 6 1 1 8 0 0 A ����� … �W��� …] The pronoun emphasises the definition given. Comp. John 6:46; 7:18; 15:5. Faithful continuance in the doctrine brings a living possession of God as He is revealed in the fulness of His Fatherly relation in the Father and the Son. The change from the abstract title God in the former clause is significant. Comp. 1 John 2:22 f.) 5 1 1 8 0 0 10, 11.) 6 1 -1 9 0 0 Not only is there danger within, but false teaching may come from without under a friendly guise. The confession of the revelation in the Father and the Son is the indispensable test of fellowship.) 5 1 1 8 0 0 10.) 6 1 -1 9 0 0 �4 ��� ������ …] ) 7 1 -1 9 0 0 If any one cometh & ) 6 1 -1 9 0 0 The form of expression is not found elsewhere in the Epistles or Gospel of St John. It assumes the case, and does not simply regard it as possible (�� ���). By cometh is to be understood an official coming. St John is not dealing with the casual visit of a stranger but with that of a teacher who claims authority.) 6 2 1 8 0 0 The picture of the itinerating prophet in the ������ is a vivid illustration of the scene present to St John s mind (�� 11 f.).) ��x� Q���] the lady and her children ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 1, 12.) 6 1 1 8 0 0 ����. �. �. �P �.] ) 7 1 -1 9 0 0 and beareth not) 6 1 -1 9 0 0 as his message, ) 7 1 -1 9 0 0 this doctrine) 6 1 -1 9 0 0 of Christ which declares the Father and the Son, the decisive revelation of the Gospel. For ������ compare John 18:29; Acts 25:18; 2 Pet. 2:11. See also 2 Pet. 1:17, 1:18, 1:21; 1 Pet. 1:13. The negative is not affected by �0, because it goes closely with the verb: �4 ��� [��. … ��v �P �����].) 6 1 1 8 0 0 �t ����. …] ) 7 1 -1 9 0 0 nolite recipere & nec ave ei dixeritis) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 receive him not & and give him no greeting & ) 6 1 -1 9 0 0 . These words are to be interpreted with the limitation suggested by the character of the coming : Do not receive such a teacher as one who can justly claim the privilege of Christian hospitality as a brother; and do not even welcome him with a greeting of sympathy. In the N. T. ������� is always used of the greeting of first address (Acts 15:23; 23:26; James 1:1); otherwise the context would perhaps suggest that the thought here is of the greeting of farewell: Do not entertain such a one: do not send him on his way with good wishes. Clement adds: arbitror autem quia et orate cum talibus non oportet, quoniam in oratione qu� fit in dome postquam ab orando surgitur salutatio gaudii est et pacis indicium 7 1 -1 9 0 0 Hypotyp.) 6 1 -1 9 0 0 p. 1011 P.). Whatever may be thought of the application the picture of family devotion is of singular interest.) 5 1 1 8 0 0 11.) 6 1 -1 9 0 0 �������� �. . …] ) 7 1 -1 9 0 0 communicat operibus illius malignis) 6 1 -1 9 0 0 V. Comp. 1 Tim. 5:22. The word ��������� implies more than participation in the definite acts. It suggests fellowship with the character of which they are the outcome.) 6 1 1 8 0 0 ���� . … ���� ���.] Comp. 1 John 2:7 note. John 3:19; 1 John 3:12; Col. 1:21; 2 Tim. 4:18.)

2 John 1:12

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!6 1 2 8 0 0 3. ) 7 1 -1 9 0 0 The conclusion) 6 1 -1 9 0 0 5 1 -1 9 0 0 12, 13) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The main request and the main warning have been spoken. Other subjects St John reserves for a personal interview. A general salutation closes the letter. Comp 3 John 13 15.) 8 1 1 8 0 0 12) 7 1 -1 9 0 0 Though I have many things to write to you, I would not write them with paper and ink; but I hope to be present with you, and to speak face to face, that your joy may be fulfilled) 6 1 -1 9 0 0 .) 8 1 1 8 0 0 13) 7 1 -1 9 0 0 The children of thine elect sister salute thee) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 12.) 6 1 -1 9 0 0 �. . Q��� ��.] The pronoun 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10) stands in a position of emphasis (contrast 3 John 13): the special circumstances of those addressed suggested topics to the apostle.) 6 1 1 8 0 0 �P� ����.] ) 7 1 -1 9 0 0 nolui) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 I would not) 6 1 -1 9 0 0 communicate them & . The aorist regards the letter as complete: the decision is made. Comp. 1 John 2:14 note. Some general word such as communicate must be supplied from write. ) 6 1 1 8 0 0 ��� �. ��v ���.] ) 7 1 -1 9 0 0 per chartam et atramentum) 6 1 -1 9 0 0 V. Jer. 36:18.) 6 1 1 8 0 0 ��p ��. �. ��. Q.] ) 7 1 -1 9 0 0 spero enim me futurum apud vos) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 but I hope to be present with you) 6 1 -1 9 0 0 . The delay in the communication was to be but brief. For ���. ��. Q. see 1 Cor. 2:3; 16:10.) 6 1 1 8 0 0 ����� ��x� �����] ) 7 1 -1 9 0 0 face to face) 6 1 -1 9 0 0 , ) 9 1 -1 9 0 0 ���� ��������) 6 1 -1 9 0 0 (Num. 12:8, LXX. ����� ���p �����). Comp. 1 Cor. 13:12.) 6 1 1 8 0 0 5�� ! �. Q. ����. �] ) 7 1 -1 9 0 0 that your joy may be fulfilled) 6 1 -1 9 0 0 . Comp. 1 John 1:4 note.) 5 1 1 8 0 0 13.) 6 1 -1 9 0 0 ��. ��] ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5. The singular pronoun answers to ��� ������.) 6 1 1 8 0 0 ��� �. … ��� ��.] 1 John 2:7 note. The adj. ������� is found in St John s writings elsewhere only in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1 and Apoc. 17:14. The verb ��������� occurs in the Gospel: 6:70; 13:18; 15:16, 15:19.) 6 1 1 8 0 0 No sure argument as to the individual or corporate interpretation of ����� 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0

  1. can be drawn from the occurrence of �p ����� ��� �. without ! �����. On the whole however the general tenour of ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13 seems to favour the corporate view.)
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