2 John 1

Introduction to the Second and Third Epistles

INTRODUCTION

TO

THE SECOND AND THIRD EPISTLES.

I. TEXT.

THE authorities for the text of the Epistles are enumerated in Authorities. the Introduction to the first Epistle, § 1 (including the MSS. ×AB(C)KLP). The text of Cod. Ephr. (C) is preserved for the third Epistle from v. 3—end.

The variations from the text of Stephens (1550) which I have adopted are set down in the following table:

Variations from Stephens, 1550. 2 JOHN.

THE SECOND EPISTLE.

3 om. Κυρίου, ‘Jesus Christ’ (AB), for ‘the Lord Jesus Christ.’

5 γράφων for γράφω (apparently an error).

6 αὕτη ἡ ἐντολή ἐστιν (AB), for αὕτη ἐστὶν ἡ ἐντολή.

7 ἐξῆλθαν, are gone forth (×AB), for εἰσῆλθον, are entered.

8 ἀπολέσητε, ye lose (×AB), for ἀπολέσωμεν, we lose.

ἀπολάβητε, ye receive (×AB), for ἀπολάβωμεν, we receive.

9 προάγων, goeth onward (×AB), for παραβαίνων, transgresseth.

om. τοῦ χριστοῦ (2°), ‘the teaching’ (×AB), for ‘the teaching of the Christ.’

11 ὁ λέγων γάρ (×AB) for ὁ γὰρ λέγων.

12 γενέσθαι (×AB) for ἐλθεῖν.

ὑμῶν (probably) (AB) for ἡμῶν.

πεπληρωμένη ᾖ (×B) for ᾖ πεπληρωμένη.

13 om. Ἀμήν (×AB).

THE THIRD EPISTLE.

3 JOHN.

4 χάριν (probably), favour (B), for χαράν, joy.

ἐν + τῇ ἀληθείᾳ (ABC*), ‘in the truth,’ for ‘in truth.’

5 τοῦτο, this (×ABC), for εἰς τούς, to the.

7 ἐθνικῶν (×ABC) for ἐθνῶν.

lii

TEXT.

8 (\dot{\nu}\pi \omega \lambda \alpha \mu \beta \dot{\alpha} \nu \varepsilon \nu) (ABC), to welcome, for aioaipbiv, to receive. 9 (\ddot{\varepsilon}\gamma \rho \alpha \psi \alpha +\tau \iota^{\prime}(\mathbb{R}^{*}\mathbb{A}\mathbb{B}\mathbb{C})) ,I wrote somewhat, for I wrote. 11 om. (\delta \varepsilon) ,but (ABC). 12 oioas, thou knowest (ABC), for oioate, ye know. 13 ypaai ooi for ypaeeiv (ABC). ypaeeiv for ypaai (ABC). 14 oE i8eiv for i8eiv oe (ABC).

The text of B.

The text of B maintains the first place as before. It has only one error in 2 John, the omission of τοῦ before πατρός in ε. 4; and one error in 3 John, ἔγραψας for ἔγραψα in ε. 9, in addition to two faults of writing, μαρτυρούν for μαρτυρούντων, ε. 3 (at the end of a line), and ου for οὔς, ε. 6.

The text of Ν. 2 JOHN.

The text of Ν has numerous errors and false readings:

THE SECOND EPISTLE.

3 aioeoo ..kai I. X. (\mathbb{R}^) +auoov’ tovpiapoc, (\mathbb{R}^) corr. (\mathbb{R}^2) 4 3aBov. 5 (\dot{a}\lambda \lambda^{\prime} + \dot{\varepsilon}\nu \tau \omega \lambda \eta \nu^{\prime}\eta \nu .) 6 (\eta \dot{\varepsilon}\nu \tau \omega \lambda \eta +\alpha \dot{\omega}\tau \omega^{\prime}) περιπατήσητε. 7 om. o’ avixpuroos. 8 aiooioe (\mathbb{R}^2) corr. (\mathbb{R}^2) 12 (\dot{\varepsilon}\chi \omega \mathbb{R}^{}\Lambda^{}) (\sigma \tau \omega \mu \alpha +\tau \iota^{\prime}\mathbb{R}^{*})

3 JOHN.

THE THIRD EPISTLE.

8 ekknqia for aioeia (\mathbb{R}^2) (so A). 10 om. (\dot{\varepsilon}\kappa) 15 aorana.

The text of A.

There are, as in the first Epistle, many peculiar readings in A, some found also in the Latin Vulgate:

2 JOHN.

THE SECOND EPISTLE.

1 ouk eyo de. 2 evoikovov for (\mu \varepsilon \nu \omega \sigma \nu) 3 om. (\dot{\varepsilon}\sigma \tau \alpha \mu \varepsilon \theta^{\prime}\dot{\upsilon}\mu \omega \nu)

TEXT.

liii

4 ἀπό for παρά.

9 τὸν υἱὸν καὶ τὸν πατέρα vg.

12 γράψαι.

ἐλπίζω γάρ vg.

THE THIRD EPISTLE.

3 JOHN.

3 om. σύ.

5 ἐργάζη.

8 ἐκκλησία (so N*).

10 ἄν.

13 οὐκ ἐβουλήθην.

(15 οἱ ἀδελφοί).

There is also an unusual number of peculiar readings in the part of the third Epistle preserved in C:

4 τούτων χαρὰν οὐκ ἔχω.

6 ποιήσας προπέμψεις.

7 ἐθνικῶν om. τῶν.

10 φλυαρῶν εἰς ἡμᾶς.

(ἐπιδεχομένους).

12 ὑπὸ αὐτῆς τῆς ἐκκλησίας καὶ τῆς ἀληθείας.

The readings of the Latin Vulgate do not offer anything of special interest:

THE SECOND EPISTLE.

2 JOHN.

3 Sit nobiscum (vobiscum) gratia.

a Christo Jesu.

THE THIRD EPISTLE.

3 JOHN.

4 majorem horum non habeo gratiam.

5 et hoc in.

9 scripsissem forsitan.

Some Latin copies have a singular addition after 2 John 11: ecce prodixi vobis ne in diem domini condemnemini.

II. AUTHORSHIP.

The second and third Epistles of St John are reckoned by Eusebius among ’the controverted books’ in the same rank as the reckoned liv

AUTHORSHIP.

among ’the controverted Books.'

Epistles of St James, St Jude and 2 Peter¹, ‘as well known and recognised by most.’ He does not give the authority or the exact ground of the doubt, but states the question generally as being ‘whether they belong to the Evangelist, or possibly to another of the same name².’

External evidence.

The Epistles are not contained in the Peshito Syriac Version, nor are they accepted by the Syrian Church. Origen was aware that ‘all did not allow them to be genuine³.’ There is however no other ante-Nicene evidence against their authenticity. They are noticed as ‘received in the Catholic Church’ in the Muratorian Canon. This at least appears to be the most probable explanation of the clause. Comp. Hist. of N. T. Canon, p. 537. They were included in the Old Latin Version. Clement of Alexandria wrote short notes upon them⁴. Irenæus quotes the second Epistle as St John’s, and once quotes a phrase from it as from the first Epistle⁵. There are no quotations from either of the Epistles in Origen, Tertullian, or Cyprian, but Dionysius of Alexandria clearly recognises them as the works of St John; and Aurelius, an African Bishop, quoted the second Epistle as ‘St John’s Epistle’ at a Council where Cyprian was present.

The title ’the Eider’ likely to create confusion.

It is not difficult to explain the doubt as to their authorship, which was felt by some. They probably had a very limited circulation from their personal (or narrow) destination. When they were carried abroad under the name of John, the title of ’the elder’ was not unlikely to mislead the readers. Papias had spoken of ‘an elder John’; and so it was natural to suppose that the John who so styled himself in the Epistles was the one to whom Papias referred, and not the Apostle. Eusebius may refer to this conjecture, though it does not appear distinctly before the time of

¹ H. E. III. 25 τῶν δὲ ἀντιλεγομένων γνωρίμων δ’ οὖν ὅμως τοῖς πολλοῖς.

² l. c. εἴτε τοῦ εὐαγγελιστοῦ τυγχάνουσαι εἴτε καὶ ἕτερον ὁμωνύμου ἐκείνῳ. He argued from them himself as being written by St John: Demonstr. Ev. III. 5.

³ In Joh. Tom. v. ap. Euseb. H. E.

VI. 23.

⁴ Euseb. H. E. VI. 14. Cf. Strom. II. 15.

⁵ Adv. hier. III. 16. 8, in prædicta Epistola, having quoted in § 5, 1 John ii. 18 ff. Comp. I. 16. 3 Ἰωάννης ὁ τοῦ κυρίου μαθητῆς.

AUTHORSHIP.

lv

Jerome¹. But this view of the authorship of the Epistles is purely conjectural. There is not the least direct evidence external or internal in its favour; and it is most unlikely that ’the elder John’ would be in such a position as to be described by the simple title ’the elder,’ which denotes a unique preëminence.

On the other hand, there is nothing in the use of the title ὁ πρεσβύτερος, ’the elder,’ by the writer of the Epistles inconsistent with the belief that he was the Apostle St John. For too little is known of the condition of the Churches of Asia Minor at the close of the apostolic age to allow any certain conclusion to be formed as to the sense in which he may have so styled himself. The term was used by Irenæus of those who held the highest office in the Church, perhaps through Asiatic usage, as of Polycarp, and of the early Bishops of Rome²; and the absolute use of it in the two Epistles cannot but mark a position wholly exceptional. One who could claim for himself the title ’the elder’ must have occupied a place which would not necessarily be suggested by the title of ‘an apostle’; and it is perfectly intelligible that St John should have used the title in virtue of which he wrote, rather than that which would have had no bearing upon his communication. As an illustration of the superintendence exercised in the Asiatic Churches by St John, see Euseb. H. E. III. 23.

Internal evidence amply confirms the general tenor of external authority. The second Epistle bears the closest resemblance in language and thought to the first. The third Epistle has the closest affinity to the second, though from its subject it is less like the first in general form. Nevertheless it offers many striking parallels to constructions and language of St John: v. 3 ἐν ἀληθείᾳ; 4 μειζοτέραν τούτων…ἵνα… 6, 12 μαρτυρεῖν τινι, 11 ἐκ τοῦ θεοῦ ἐστίν…οὐχ ἑώρακεν τὸν θεόν, 12 οἶδας ὅτι ἡ μαρτ. ἡ. ἀληθής ἐστιν.

The use of the Pauline words προπέμπειν, εὐοδοῦσθαι and ὑγιαίνειν, and of the peculiar words φλυαρεῖν, φιλοπρωτεύειν, ὑπολαμβάνειν (in the sense of ‘welcome’), has no weight on the other side.

¹ Jerome however speaks of the opinion as widely held in his time: opinio a plerisque tradita (de virr. ill.

18).

² Iren. ap. Euseb. H. E. v. 20. 24.

Not inapplicable to St John.

Internal evidence.

lvi

AUTHORSHIP.

The complexion of the third Epistle is not Pauline; and the exceptional language belongs to the occasion on which it was written.

III. CHARACTER.

The letters contain no direct indication of the time or place at which they were written. They seem to belong to the same period of the Apostle’s life as the first Epistle; and they were therefore probably written from Ephesus.

The destination of the second Letter is enigmatic. No solution of the problem offered by Ἐκλεκτὴ Κυρᾶς is satisfactory. Nor does the Letter itself offer any marked individuality of address.

Picture of the Church in the third Epistle.

The third Letter, on the other hand, reveals a striking and in some respects unique picture of the condition of the early Church. There is a dramatic vigour in the outlines of character which it indicates. Gaius and Diotrephes have distinct individualities; and the reference to Demetrius comes in with natural force. Each personal trait speaks of a fulness of knowledge behind, and belongs to a living man. Another point which deserves notice is the view which is given of the independence of Christian societies. Diotrephes, in no remote corner, is able for a time to withstand an Apostle in the administration of his particular Church. On the other side, the calm confidence of St John seems to rest on himself more than on his official power. His presence will vindicate his authority. Once more, the growth of the Churches is as plainly marked as their independence. The first place in them has become an object of unworthy ambition. They are able and, as it appears, for the most part willing to maintain missionary teachers.

Altogether this last glimpse of Christian life in the apostolic age is one on which the student may well linger. The state of things which is disclosed does not come near an ideal, but it witnesses to the freedom and vigour of a growing faith.

2 John 1:1

The structure of the letter is simple and natural. It consists of (1) the salutation (1—3); (2) the counsel and warning (4—11); (3) the conclusion (12, 13). Whatever may be the interpretation of the individual address in vv. 5, 13, the main part of the letter is addressed to more readers than one (v. 6 ἠκούσατε, περιπατῆτε, v. 8 βλέπετε ἑαυτούς, v. 10 πρὸς ὑμᾶς, v. 12 ὑμῖν, πρὸς ὑμᾶς, ἡ χαρὰ ὑμῶν).

1. The Salutation (1—3).

The salutation is framed on the usual type: ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ… …χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρός, καὶ παρὰ Ἰησοῦ Χριστοῦ… 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.

¹ 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; ² for the truth’s sake which abideth in us—and it shall be with us for ever: ³ grace, mercy, peace, shall be with us from God the Father, and from Jesus

Christ the Son of the Father, in truth and love.

1. ὁ πρεσβύτερος] Senior V. The elder. 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.’

The title ’elder’ appears to have had special currency in the Asiatic Churches, where it was used of a particular class (Papias ap. Euseb. H. E. iii. f.; Iren. v. 33. 3; 36. 2); yet not without a recognition of the Apostles as ’the elders’ in point of time (Papias, l. c.). 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. v. 1). For the history of the word πρεσβύτερος see Lightfoot, Philippians, pp. 228 f.

ἐκλεκτῇ κυρίᾳ] electæ dominæ V. The rendering of the phrase is beset by the greatest difficulties. No interpretation can be accepted as satisfactory.

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.

1 καὶ οὐκ ἐγὼ NB vg me the syrhl: οὐκ ἐγὼ δέ A.

The first view has been held in several different forms. The Latin fragments of the Hypotyposes of Clement of Alexandria represent the letter as written ’to a certain Babylonian (comp. 1 Pet. v. 13) Electa by name’ (ad quandam Babyloniam Electam nomine; ‘it signifies however’ (that is, this proper name, Electa, Clement adds, ’the election of the holy Church.’)

Others again (so the [late] Syrian version) have regarded Κυρία as a proper name (’to the elect Kyria’). Such a name is found (see Lücke, 444 n.); but if Κυρία were so used here it is in the highest degree unlikely that St John would have written ἐκλεκτῇ Κυρία, and not Κυρία τῇ ἐκλεκτῇ as c. 13; 3 John 1; Rom. xvi. 13.

It has also been supposed that the two words form a compound proper name (’to Electa Kyria’). 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. i. 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. cxxiii. (xi.) § 12 ad Ageruchiam) have taken the title, the ’elect lady,’ to be applied to some particular Christian society (Schol. ap. Matt. ἐκλεκτὴν Κυρίαν λέγει τὴν ἐν τινὶ τόπῳ ἐκκλησίαν ὡς τὴν τοῦ Κυρίου διδασκαλίαν ἀκριβῇ φυλάττουσαν…), 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 Κυρία 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.

τοῖς τέκνοις αὐλ. natis eius V., her children. The phrase can be understood either literally, 1 Tim. iii. 4; or spiritually, 1 Tim. i. 2; Gal. iv. 25. Comp. Apoc. ii. 23. The context here and the use of the term in vv. 4, 13 (comp. 3 John 4) favour the spiritual sense.

οὓς ἐγὼ ἀγλ. whom, mother alike and children, I love. It seems better to take this comprehensive sense than to refer the relative to the children only.

The emphasis which is laid upon the apostle’s feeling (ἐγὼ ἀγλ.) 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.

ἐν ἀληθείᾳ in truth, that is with a feeling which rightly deserves the name; see John xvii. 19 note; Col. i. 6.

καὶ οὐκ ἐγὼ μόνος… and not I alone (solus V.), a single person, but also all that have come to know the truth. 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…’

2, 3]

2 μένουσαν: ἐνοικοῦσαν Α. θ.: ἀπὸ θ. Ν*.

3 ἔσ. μεθ’ ἡμῶν (ὑμῶν me): om. Α.

παρὰ μόνος] Luke xxiv. 18; Hebr. ix. 7. Contrast 2 Tim. iv. 8 οὐ μόνον ἐμοί (1 John ii. 2); Rom. iii. 29.

ἐγνωκότες] 1 John ii. 3 note. John viii. 32. Contrast 1 John ii. 21 οὐκ οἴδατε τὴν ἄλ.

τὴν ἄλ.] the truth, which is identical with Christ’s message (John i. 17), and with Christ’s Person (John xiv. 7). Comp. 1 John i. 6, 8, notes.

2 John 1:2

2. The common acknowledgment of the eternal Truth is the certain foundation of love.

διὰ τὴν ἄλ.] The words recal ἐν ἄλ. 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 ε. 5 ἵνα ἀγαπῶμεν. 1 John i. 4 (ἡμῶν).

τὴν μένουσαν ἐν ἡ.] See 1 John iii. 15 note.

καὶ μεθ’ ἡ. ἔσται] and with us it shall be. The position of μεθ’ ἡ. emphasises the peculiar privileges of those whom St John identifies with himself. The change of construction from the participle to the finite verb (μένουσαν… ἔσται) 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 iii. 1 καὶ ἐσμέν, i. 2 note.

μεθ’ ἡμῶν] with us and not only in us. The Truth itself has through Christ a personal power. Comp. 1 John iv. 17. The different relations of the Paraclete to believers are described in John xiv. 16 f. by μετὰ, παρὰ, ἐν.

εἰς τὸν αἰῶνα] See 1 John ii. 17 note.

2 John 1:3

3. ἔσται μεθ’ ἡμῶν…] There shall be with us… This unique form of salutation seems to have been determined by the preceding clause (μεθ’ ἡμῶν ἔσται): ‘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 (e.g. 1 Thess. i. 1, χάρις ὑμῖν καὶ εἰρήνη). In 1, 2 Peter, Jude πληθυνθείη is added (1 Pet. i. 1 χάρις ὑμῖν καὶ εἰρήνη πληθ.).

μεθ’ ἡμῶν] ε. 2. The readers are identified with the writer.

χάρ. ἔλ. εἰρ.] 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. i. 2; 2 Tim. i. 2 (Ign. ad Smyrn. 12). Χάρις καὶ εἰρήνη is found in Apoc. i. 4; 1 Pet. i. 2; 2 Pet. i. 2, and in all the other Epistles of St Paul. In St Jude 2 the salutation is ἔλεος καὶ εἰρήνη καὶ ἀγάπη. (Comp. Mart. Pol. Inscr.)

χάρις ἔλεος…] The word χάρις occurs elsewhere in St John only in 3 John 4; John i. 14, 16, 17; Apoc. i. 4; xxii. 21; and the absence of the cognate forms (χαρίζομαι, χάρισμα) from his writings is worthy of notice. Ἔλεος is not found elsewhere in his writings nor yet ἐλεεῖν.

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.

εἰρήνη] John xiv. 27; xvi. 33; xx.

om. παρά (2°) Ν°. Ἰησοῦ AB vg the: + κυρίου’ I. 5°Ν me syrhl. τοῦ π.: + αὐτοῦ τοῦ π. Ν°.

19, 21, 26. The peace which is the gift of ’the God of peace’ (1 Thess. v. 23; Rom. xv. 33; xvi. 20; Phil. iv. 9; Heb. xiii. 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. viii. 6; Eph. ii. 14 ff.

παρά…παρά…] 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 ἀπό: e.g. Rom. i. 7; 1 Cor. i. 3, &c. Comp. 2 Tim. i. 18.

θεοῦ πατρὸς] God the Father: more commonly God our Father (θ. π. ἡμῶν), e.g. Rom. i. 7; 1 Cor. i. 3 &c. Comp. 1 Tim. i. 2; 2 Tim. i. 2; Tit. i. 4; Eph. vi. 23; Col. iii. 17. Special stress is laid upon the revelation of God in this absolute character. Comp. c. 9.

Ἱ. Χρ. τοῦ υἱοῦ τοῦ π.] 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 ii. 22 f.; and 1 John i. 3; Col. i. 13.

It may be noticed that the title ‘Lord’ (κυρίου ‘I.), 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.

ἐν δλ. καὶ ἄγ.] 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 subject-matter. Love is truth in human action; and truth is love in regard to the order of things.

The combination is not found elsewhere.

2 John 1:4

2. Counsel and warning (4—11).

The rise of false teachers, who seem to have affected superior knowledge (c. 9 προάγων), and neglected moral duties (comp. 1 John ii. 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).

4—7. Past faithfulness is made the foundation for the apostles’ counsel (c. 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).

4 I rejoice greatly that I have found of thy children walking in truth, even as we received commandment from the Father. 5 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 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 here. 7 Because many deceivers are gone out (went out) into the world, even they that confess not Jesus Christ coming in flesh; this is the deceiver and the antichrist.

4, 5]

4’Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός. 5καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν γράφων σοι καινὴν ἀλλὰ ἣν εἴχαμεν ἀπ’ ἀρχῆς, ἵνα

4 ἐλάβομεν: ἔλαβον ἦ. παρά: ἀπό Α. του π.: om. τοῦ Β. 5 γράφων σοι καινὴν Β the: καινὴν γρ. σοι ἦA vg me. ἀλλά: +ἐντολὴν ἦ (+an old commandment syrhl).

4. Ἐχάρην…ὅτι εὕρηκα] I rejoiced …that I have found… The joy is referred to its initial moment: the ground of it still continues.

For the precedence given to the expression of joy compare St Paul’s thanksgivings: 1 Thess. i. 2; 2 Thess. i. 3; 1 Cor. i. 4; Rom. i. 8; Phil. i. 3 f.; Eph. i. 16; Col. i. 3; Philem. 4. εὕρηκα] Comp. 3 John 3; and John i. 44, note.

ἐκ τῶν τ. σ.] V. de filiis tuis. Some of thy children. For ἐκ see John xvi. 17.

The words appear to refer to an experience of the writer in some other place than that to which the ‘Lady’ belonged.

περιπ. ἐν ἄλ. καθὼς…] walking in truth even as… The phrase (περιπ. ἐν ἄλ. 3 John 3) is not identical with walking in the truth (περιπ. ἐν τῇ ἄλ. 3 John 4). Comp. John xvii. 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.

ἐντ. ἐλόβ.] John x. 18; Acts xvii. 15; Col. iv. 10.

παρὰ τοῦ π.] from the Father in the Person of Christ. The preposition (v. 3) marks the directness of the divine injunction: Apoc. ii. 27.

2 John 1:5

5. καὶ νῦν] and now, looking back upon that former feeling (v. 4) of joy… The words may mark simply a logical connexion: 1 John ii. 28.

ἐρωτῶ] I pray thee, in the exercise of the full privilege of Christian fellowship. Comp. 1 John v. 16, note.

The request is directly personal and not a general exhortation (παρακαλῶ). It is remarkable that the words παρακαλεῖν, παράκλησις, do not occur in the writings of St John. The singular address (σέ) occurs again in v. 13. In the intermediate verses the plural is used.

οὐχ ὡς ἐντ…] not as writing a new commandment… The order is significant (ἐντ. γράφων σ. κ.). 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 ii. 7.

εἴχαμεν] we had. Contrast 1 John ii. 7 ye had. Throughout the apostle identifies himself with those to whom he is writing, Christian with Christians.

ἵνα ἀγαπῶμεν…] that we love… The words seem to depend upon I pray thee (John xvii. 15), the intervening clause being parenthetical. The apostle includes himself in the object of his prayer (that we, not that ye). It is possible that the form in which the request is thus shaped is occasioned by the reference to ’the command which we had.’ ἐρωτῶ σε…ἵνα…] I pray thee…that… The infinitive and a final particle are both used by St John after ἐρωτᾶν: (1) infin. John iv. 40 || Luke v. 3; viii. 37; Acts iii. 3; x. 48; xvi. 39; xviii. 20; xxiii. 18; 1 Th. v. 12. (2) ἵνα John iv. 47; xix. 31, 38 || Mk. vii. 26; Luke vii. 36 (vii. 3; xi. 37 ὅπως); xvi. 27 (Acts xxiii. 20 ὅπως).

6·αὐτοῦ: + ‘ἵνα καθὼς’ ℵ* (by the omission of a line of the archetype in copying). ἢ ἐντ. ἐ. AB (vg) syrhl: ἐ. ἡ ἐντ. 5ℵ me the. ἡ ἐντ.: +αὐτοῦ ℵ.

2 John 1:6

6. 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 iii. 1).

καὶ αὕτη ἐ. ἡ ἀγ.] And this is love… The description of love is simply joined to the request to realise it: 1 John v. 4, 11. ‘Love’ is left completely undefined. Love to God and love to man are not finally distinguished. Comp. 1 John iii. 16; iv. 10, 16—18.

αὕτη…ἵνα…] See 1 John v. 3, note. περιπ. κατὰ τὰς ἐ. αὐ.] walk according to… Compare Mk. vii. 5 περιπ. κατὰ τὴν παράδοσιν…; 2 Cor. x. 2; Rom. viii. 4 κατὰ σάρκα (πνεῦμα) περιπ.; Rom. xiv. 15 κατὰ ἀγάπην περιπ.; 1 Cor. iii. 3 κατὰ ἄνθρωπον περιπ. Elsewhere the construction is περιπ. ἐν (1 John i. 6, note). The two constructions stand side by side 2 Cor. x. 2 f.

αὕτη ἡ ἐντ. ἐ…] this is the commandment which gathers up in one the many commandments. Compare 1 John iii. 22, 23. The change of order from the first clause is significant (αὕτη ἐστ. ἡ ἀγ., αὕτη ἡ ἐντ. ἐ.).

ἠκούσατε…περιπατῆτε…] ye heard …ye walk… The second person is required by the definite reference to the first teaching of the Church: 1 John ii. 7, note.

ἵνα ἐν αὐτῇ περιπ.] that ye walk in it, that is in love, which is the main subject of the sentence (comp. Eph. v. 2). No adequate sense is gained by supplying in the commandment (in eo V., se. mandato). The complete identification of the life of love with the fulfilment of all the commandments of God is characteristic of St John: 1 John v. 2, 3.

2 John 1:7

7. 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’ (r. 3 ἐν ἀλ. καὶ ἀγ.).

πλάνοι] seductores V., seducers, deceivers, who lead to wrong action, and not only to wrong opinion. Comp. 1 John ii. 26 οἱ πλανῶντες. 1 Tim. iv. 1 πνεύμασι πλάνοις. 2 Cor. vi. 8 ὡς πλάνοι; Matt. xxvii. 63.

ἐξῆλθαν] went out. The tense (1 John ii. 19) appears to mark a particular crisis. They went out from the bosom of the Christian society to fulfil their work.

πολλοί…οἱ μὴ ὁμολ.] The participial clause does not only assert a

8]

definite fact as to these deceivers (οὐχ ὁμολογοῦντες), but marks the character of the class (comp. 1 John iv. 3): ’even they that confess not.’ See Mk. xv. 41 ἄλλαι πολλαὶ αἱ συναναβᾶσαι.

οἱ μὴ ὁμ.] they who confess not… 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 i. 20; 1 John iv. 2, 3.

Ἰ. Χρ. ἐρχ. ἐν σ.] Jesus Christ coming in flesh. The thought centres upon the present perfection of the Lord’s Manhood which is still, and is to be manifested, and not upon the past fact of His coming, 1 John iv. 2 (ἐληλυθότα): 1 John v. 6 (ὁ ἐλθών). Comp. John xiv. 3, note; i. 9 ἦν— ἐρχόμενον. Apoc. xxii. 20. Cf. ἡ ὀργὴ ἡ ἐρχ. 1 Thess. i. 10; Col. iii. 6.

οὗτός ἐστιν…] this is… 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. v. 9; 1 John ii. 22; v. 6, 20.

ὁ ἀντίχρ.] the antichrist, of whom the readers had already heard. 1 John ii. 18, note.

The idea of the ‘deceiver’ is mainly relative to men: that of ‘antichrist’ to the Lord.

8, 9. 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 Look to yourselves, that ye may not lose (destroy) the things which we wrought, but may receive a full reward. ⁹ 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. ¹⁰ If any one cometh unto you, and beareth not this teaching, receive him not into your house, and give him no greeting; ¹¹ for he that giveth him greeting hath fellowship with his evil works.

2 John 1:8

8. Βλέπετε ἑαυτ.] Videte vosmet ipsos V., Look to yourselves that… Mark xiii. 9; 1 Cor. xvi. 10.

ἵνα μὴ ἀπολ…] ne perdatis…V., that ye may not lose (or destroy) what we wrought, the manifold results of our labours among you, which were as talents entrusted to your charge for use.

For the confidence of the apostle see 1 John iv. 6; but the word ἠργασάμεθα appears to refer to the apostolic teachers generally.

ἀλλά…ἀπολ.] accipiamus V., but may receive, receive back, from the Great Judge… Comp. Luke vi. 34; xv. 27; xvi. 25; xxiii. 41; Rom. i. 27; Gal. iv. 5 (non accipiamus sed recipiamus, Aug.).

μισθ. πλ.] mercedem plenam V., a full reward, in which no one element is wanting (Ruth ii. 12, LXX, &c.). Comp. Mk. iv. 28 πλ. σῖτος; 2 Chron. xv. 17 καρδία πλ. (ἡγνῶ). For the idea of μισθός see Apoc. xi. 18; xxii. 12;

⁹ προάγων ΝΑΒ γς me the: παραβαίνων 5. μένων (2°): + ‘καὶ μή’ Ν* (as the copyist looked back three lines in the archetype to προάγων). διδαχῇ: + τοῦ χριστοῦ 5 me. τὸν π. καὶ τὸν υἱ. ΝΒ me the syrhl: τὸν υἱ. καὶ τὸν π. Α γς.

John iv. 36; Matt. v. 12 and parallels; 1 Cor. iii. 8.

2 John 1:9

9. πᾶς ὁ προάγων καὶ μ. μ.] omnis qui praecedit et non m. V., Every one that goeth forward and abideth not… 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 (ὁ πρ. καὶ μὴ μ.).

μένων ἐν] abideth in…John viii. 31; 2 Tim. iii. 14.

ἐν τῇ διδ. τοῦ χρ.] in the doctrine of Christ, the doctrine which Christ brought, and which He brought first in His own person, and then through His followers (Hebr. ii. 3). This sense seems better than the doctrine of (concerning) the Christ, and the usage of the N.T. is uniformly in favour of it: Apoc. ii. 14, 15; John xviii. 19; Acts ii. 42. Ἡ διδ. is used absolutely (as below) in Tit. i. 9 (Rom. xvi. 17).

θ. οὐκ ἔχει] hath not God, Whom he claims to know more perfectly. Comp. 1 John ii. 23 (οὐδὲ) note.

ὁ μένων…οὗτος…] The pronoun emphasises the definition given. Comp. John vi. 46; vii. 18; xv. 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 ii. 22 f.

10, 11. 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.

2 John 1:10

10. εἴ τις ἔρχεται…] If any one cometh… 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 (ἐὰν τις). 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.

The picture of the itinerating ‘prophet’ in the Διδαχή is a vivid illustration of the scene present to St John’s mind (§§ 11 f).

πρὸς ὑμᾶς] ’the lady and her children’ cc. 1, 12.

ταύτ. τ. δ. οὐ φ.] and beareth not as his message, this doctrine of Christ which declares the Father and the Son, the decisive revelation of the Gospel. For φέρειν compare John xviii. 29; Acts xxv. 18; 2 Pet. ii. 11. See also 2 Pet. i. 17, 18, 21; 1 Pet. i. 13. The negative is not affected by eἴ, because it goes closely with the verb.

μὴ λαμβ…] nolite recipere…nec are ci dixeritis V., receive him not…and give him no greeting… These words

II, 12]

¹²Πολλὰ ἔχων ὑμῖν γράφειν οὐκ ἐβουλήθην διὰ χάρτου καὶ μέλανος, ἀλλὰ ἐλπίζω γενέσθαι πρὸς ὑμᾶς καὶ στόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ὑμῶν

11 ὁ λέγων γάρ: ὁ γὰρ λ. 5. 12 ἔχων: ἔχω ΝA. γράφειν: γράψαι Α. ἀλλὰ ἐλπίζω ΝΒ the syrhl: ἐλπ. γὰρ Α vg me. γενέσθαι: ἐλθεῖν 5 the. στόμα (1°): +τι Ν*. ὑμῶν ΑΒ vg me: ἡμῶν Ν syrhl (my the).

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. χαίρειν is always used of the greeting of first address (Acts xv. 23; xxiii. 26; James i. 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 orare cum talibus non oportet, quoniam in oratione quæ fit in domo postquam ab orando surgitur salutatio gaudii est et pacis indicium (Fragm. Hypotyp. p. 1011 P.). Whatever may be thought of the application the picture of family devotion is of singular interest.

2 John 1:11

11. κοινωνεῖ τ. ἔ…] communicat operibus illius malignis V. Comp. 1 Tim. v. 22. The word κοινωνεῖν implies more than participation in the definite acts. It suggests fellowship with the character of which they are the outcome.

τοῖς ἔ…τοῖς πον.] Comp. 1 John ii. 7 note. John iii. 19; 1 John iii. 12; Col. i. 21; 2 Tim. iv. 18.

3. The conclusion (12, 13).

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.

¹²Though 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.

¹³The children of thine elect sister salute thee.

2 John 1:12

12. Π. ἔ. ὑμῖν γρ.] The pronoun (r. 10) stands in a position of emphasis (contrast 3 John 13): the special circumstances of those addressed suggested topics to the apostle.

οὐκ ἐβουλ.] nolui V., I would not communicate them… The aorist regards the letter as complete: the decision is made. Comp. 1 John ii. 14 note. Some general word such as ‘communicate’ must be supplied from ‘write.’ διὰ χ. καὶ μέλ.] per chartam et atramentum V. Jer. xxxvi. 18.

ἀλλὰ ἐλπ. γ. πρ. ὑ.] spero enim me futurum apud ros V., but I hope to be present with you. The delay in the communication was to be but brief. For γεν. πρ. ὑ. see 1 Cor. ii. 3; xvi. 10.

στόμα πρὸς στόμα] face to face, (Num. xii. 8, LXX. στόμα κατὰ στόμα). Comp. 1 Cor. xiii. 12.

ἵνα ἡ χ. ὑ. πεπλ. ʒ] that your joy may be fulfilled. Comp. 1 John i. 4 note.

πεπλ. ᾖ (N) B: ᾖ πεπλ. A. ᾖν Nᵒ.

13 ἐκλεκτῆς: +ἀμήν Sᵒ syrhl.

2 John 1:13

13. Ἄσπ. σε] v. 5. The singular pronoun answers to τῆς ἀδελφῆς.

τῆς ἀδ…τῆς ἐκλ.] 1 John ii. 7 note. The adj. ἐκλεκτός is found in St John’s writings elsewhere only in v. 1 and Apoc. xvii. 14. The verb ἐκλέγεσθαι occurs in the Gospel: vi. 70; xiii. 18; xv. 16, 19.

No sure argument as to the individual or corporate interpretation of κυρία (v. 1) can be drawn from the occurrence of τὰ τέκνα τῆς ἀδ. without ἡ ἀδελφή. On the whole however the general tenour of v. 13 seems to favour the corporate view.