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2 John
Table of Contents of the Epistle
After the introduction, it speaks about righteous life in love for God, with the unwavering preservation of pious faith; here also about the fact that a heretic should not be received into one's house or greeted, so as not to commit sin. – A promise to come in person, with the hope of being useful.
Contents of the Epistle
The Apostle writes this epistle as an elder (presbyter) to the elect lady and her children. The occasion for the epistle was as follows. The Apostle saw that the children of that lady were living well according to the faith, yet meanwhile many deceivers were going about saying that the coming of Christ in the flesh did not happen. Therefore the Apostle writes the present epistle. In it he, first, praises the children of that lady for conducting themselves well; then teaches that the mystery of our faith is not new; again exhorts them to love and to abide in the teaching that was delivered to them; finally, teaches that whoever says that Christ has not come in the flesh is an antichrist, and commands that no one should receive such people into their house or offer them greetings, and then concludes the epistle.
2 John 1:1. 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,
2 John 1:2. For the sake of the truth which abides in us and will be with us forever.
Some thought that the present epistle, as well as the one following it, belonged not to John — the beloved disciple of the Lord, but to another person of the same name; because in both epistles the writer calls himself a presbyter, and one epistle is written to a certain woman, and the other to Gaius, again to a single person, which does not befit an epistle called catholic; moreover, the beginning of this epistle is not the same as that of the first epistle. To this we shall say the following. In the first epistle he did not make such a beginning as here, because he was not writing to a specific person or to a church of a particular place (as the apostle Peter did, specifically indicating that he was writing to the Jews in the diaspora, and before him the apostle James), but was addressing his words to all the faithful in general, whether gathered together or in the diaspora, and therefore omitted this beginning. Here he calls himself a presbyter, and not an apostle, nor a servant of Jesus Christ, as the other apostles did. He does not call himself an apostle, perhaps because he was not the first to preach the Gospel in Asia, but came after Paul, and not in passing, as Paul did, but remaining there permanently. He did not call himself a servant of Jesus Christ, because with his great love he hoped to be beyond the fear of servitude. He consented to call himself only a presbyter (elder), either because he was writing these epistles already in old age, or because by the name presbyter he designated his episcopal office, since at that time the name presbyter was commonly used also of bishops. He writes to a faithful woman, and by this in no way demeans himself, because in Christ Jesus there is no distinction between "neither male nor female" (Gal. 3:28). He writes to Gaius alone, following the example of the apostle Paul, who writes to Titus, to Timothy, and to a private individual — Philemon. This is concerning the beginning of the epistle.
The authenticity of these epistles is revealed by the manner of expression and the rest of the structure of speech. For here too the writer frequently repeats his discourse, saying the same thing about the same subject, with little occasion for it, in order to reinforce the point. The apostle asks the elect lady about two things: that she walk in love, and that she turn away from heretics. He calls her "elect" (ἐκλεκτή) either by name, or on account of her love of virtue. He says that he loves her in truth, and not only her, but also all who are of the same character as her, having the truth established in themselves. He says he loves in truth, for it is possible to love falsely, with lips alone, as he himself in the first epistle (1 John 3:18) exposed certain believers who were hypocritical. Having said "which abides in us," he added "and will be with us forever." To this he again appended that grace and mercy will be with us, showing what good things spring from perfect love.
2 John 1:3. Grace, mercy, and peace shall be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.
To the words: "from God the Father and from the Lord Jesus Christ," he added also: "the Son of the Father." For God alone is Father of the Son in the proper sense. Therefore Paul also says: "from Whom every fatherhood in heaven and on earth is named" (Eph. 3:15). In truth and love. With these words he lends credibility to the speech and points out the mark of the love of which he speaks. "Peace" — that is, peace that is true and firm, and not in appearance only.
2 John 1:4. I rejoiced greatly that I found some of your children walking in truth, as we received a commandment from the Father.
Truly it is a most joyful thing to find a person walking without stumbling in the course of faith in Christ according to His commandment. And what is this commandment? The one about which Christ speaks in the Gospel: "He who loves Me will keep My commandments" (John 14:23). He calls Christ Father here, because He is also the father of those sons who by the dispensation were given to Him by the Father, as it is said: "Behold, I and the children whom God has given me" (Isa. 8:18). Note here also the authenticity of the present epistle. In this regard it agrees with what is said in the first epistle (1 John 5:2–3): we know that he who loves God keeps "His commandments." For to walk according to the commandments is the same as to keep them. Virtues are active, and have their being only when they are practiced. Therefore, whoever has ceased to walk in the virtues does not keep them either. "Walking" is said with the intention of pointing to progress. For the more one acts in virtue, the further one advances, and the greater habit of goodness one acquires. Therefore, I think, this also was said: "things into which angels desire to look" (1 Pet. 1:12). For the blessings granted to us by the incarnate Word are so great that even the angels desire to gain at least some understanding of them. For this is how one must understand "to look into" (παρακύψαι). Every reasonable person desires that which will not cease but will continue forever. And since what is inexhaustible cannot be entirely embraced, it is desirable at least, as far as possible, to become a partaker in it.
2 John 1:5. And now I ask you, lady, not as though writing a new commandment to you, but the one which we have from the beginning, that we love one another.
2 John 1:6. And love consists in this, that we walk according to His commandments.
"Not as a new commandment." And this is in agreement with what is said in the first epistle (1 John 2:7). He also adds the requirement of the commandment: "that we love one another." And he explains concerning love that its essence consists in walking according to it, and the commandment concerning it is a commandment from the beginning, and was given for nothing other than that you should walk according to it.
2 John 1:6. This is that commandment which you heard from the beginning, that you should walk in it.
2 John 1:7. For many deceivers have entered into the world, who do not confess Jesus Christ as having come in the flesh:
He constantly speaks about the same thing. By the commandment of love he urges toward unity, so that they would not go over to the deceivers. Who already walk about in the world and deny the coming of the Lord in the flesh. By speaking of walking according to the commandment given from the beginning, he shows that the opinion of the erring heretics is new, and he urges the faithful to hold to this original commandment and not be carried away by the deception of heretics. For Christ Himself also commanded His disciples concerning deceivers: "many will come in My name, saying that it is I... do not go after them" (Lk. 21:8). So then, he commands all who keep the commandments not to be deceived, but to regard as antichrist anyone who says this. In the Greek text it says: "not confessing Jesus Christ coming (ἐρχόμενον, and not 'having come' – ἐλθόντα) in the flesh," from which it is evident that there were some who denied the second coming of Christ. And the Lord Himself, when He says that many will come in His name, speaks not of His first coming but of the second. However, it is entirely correct that those who deny the second coming do not acknowledge the first either. For if the Lord already came in the flesh and promised to come again, then clearly the one who denies the second coming also denies the first. Whoever believes that the Lord came will also accept His promise with faith. But whoever rejects the promise, nothing prevents him from denying the first coming as well. For this reason, I believe, the apostle used the expression "coming" rather than "having come," so as to embrace with a single word those who deny both comings of the Lord.
2 John 1:7. Such a person is a deceiver and an antichrist.
For greater clarity, before this one must understand: "whoever does not confess this," and then read: "that one is a deceiver and antichrist." Without this addition the sentence is incomplete.
2 John 1:8. Watch yourselves, so that we may not lose what we have worked for, but may receive a full reward.
2 John 1:9. Everyone who transgresses the teaching of Christ and does not abide in it does not have God;
He commands those to whom he writes to beware of people who reject both comings of the Lord. He also presents the reason, namely, so that by joining with them, you would not lose what you have accomplished, but receive a full reward. Someone of this sort might perhaps say: if I do not believe in the coming of Christ in the flesh, but lead a life of good deeds, can I not stand together with the pious on account of these deeds? Can I not receive a reward for my works? The Apostle destroys such an objection in advance. He says: whoever rejects the coming of Christ in the flesh, let him not even think about receiving the full recompense for his works that awaits true believers, nor about being numbered among the perfectly pious. On the contrary, everyone who transgresses His commandment, that is, of Christ who came in the flesh, and does not abide in His teaching, does not have God. For if he looks with contempt upon the One who came to teach people perfect knowledge of God, how can he still be pious when he despises the Teacher Himself? No, such a person is godless; just as he who is firm in the teaching of Christ belongs to God and is beloved of God, and has in himself the fullness of the Godhead, that is, the Father and the Son and the Holy Spirit. For Christ teaches about the Father when He says: "All that the Father has is Mine" (John 16:15); in many places He teaches about Himself and about the Father, that one is the Father and another is the Son; He teaches about the Spirit when He says: "The Holy Spirit, who proceeds from the Father" (John 15:26); even more clearly when He says: "baptizing them in the name of the Father and the Son and the Holy Spirit" (Matt. 28:19). If the disciple of the Lord spoke here only of the Father and the Son, and was silent about the Holy Spirit, do not be troubled by this in the least. For here it was fitting to speak only about this, that is, about the Father and the Son.
2 John 1:9. Whoever abides in the teaching of Christ has both the Father and the Son.
He who abides in the teaching of Christ, that is, in the evangelical teaching, is the one who thinks in accordance with it, teaches, acts, and aligns with it his entire inner and outer life. But he who departs from it is godless. For just as he who lives precisely according to this teaching appropriates himself to God, like Abraham, who for this reason also heard from Him: "I am your God" (Gen. 17:1); so he who does not live according to the evangelical commandment lives without God, because he has removed himself from God. But while the latter, that is, the one who has alienated himself from divine teaching, lives without God, he who abides in this teaching has both the Father and the Son. Concerning this the Son also said: "We will come to him and make our abode with him," that is, together with the Father (John 14:23). For through the keeping of the commandments he made himself a temple and dwelling place of God, and God took up residence in him. The words "to have God" are used in a twofold sense. It is said that all creatures have God, as the apostle Paul expressed it: "In Him we live and move and have our being" (Acts 17:28). This is said in relation to existence. Again, when someone serves God through virtues, it is said that he has God. In this sense God is also called the God of Abraham, Isaac, and in general of the God-loving Hebrews. To what has now been said one must add: he who has the Son also has the Father. For "he who has seen the Son," as He Himself said, "has also seen the Father." He also said: "I am in the Father, and the Father is in Me" (John 14:9–10). Therefore from this too the consubstantiality of the Father and the Son is known. And if someone says: in that case, he who receives the disciples also has the Father and the Son, because it is said: "He who receives you receives Me, and he who receives Me receives Him who sent Me" (Matt. 10:40); let such a person know that he speaks poorly and understands incorrectly. For this was said concerning teaching. He who willingly received the apostles and their teaching, through them received as teachers both the Father and the Son. And in another way: he who abides in the teaching has both the Father and the Son, and the apostles abided in the teaching, because they also preached it; therefore he who received them, the temples of God, through the very act of receiving them has the Son and the Father who dwell in them.
2 John 1:10. If anyone comes to you and does not bring this teaching, do not receive him into your house and do not greet him.
2 John 1:11. For he who greets him participates in his evil deeds.
2 John 1:12. I have many things to write to you, but I do not wish to do so on paper with ink; rather, I hope to come to you and speak mouth to mouth, that your joy may be full.
The apostle warns those to whom he writes the epistle that they should not only not receive under their roof anyone who comes to them without confessing the teaching of Christ, but should not even greet him, because a greeting from us should be given only to those who are of the same character and the same faith as us. For to whom should we wish well-being, if not to those of the same character and the same faith as us? But if we greet the impious—something that is fitting only toward those of the same character and the same faith—then by this we show that we are in communion with them, and that they have already drawn us into their impiety. As the reason why the present epistle and the one following it are composed briefly, the apostle gives the fact that he hopes to come himself and in a personal meeting to supply what is lacking.
2 John 1:13. The children of your elect sister greet you. Amen.
Some, on the basis of these words, think to affirm that this epistle was written not to a woman, but to the Church. With him who thinks so, I do not at all argue.
The end of the second epistle of the Apostle John.
After the introduction, it speaks about righteous life in love for God, with the unwavering preservation of pious faith; here also about the fact that a heretic should not be received into one's house or greeted, so as not to commit sin. – A promise to come in person, with the hope of being useful.
Contents of the Epistle
The Apostle writes this epistle as an elder (presbyter) to the elect lady and her children. The occasion for the epistle was as follows. The Apostle saw that the children of that lady were living well according to the faith, yet meanwhile many deceivers were going about saying that the coming of Christ in the flesh did not happen. Therefore the Apostle writes the present epistle. In it he, first, praises the children of that lady for conducting themselves well; then teaches that the mystery of our faith is not new; again exhorts them to love and to abide in the teaching that was delivered to them; finally, teaches that whoever says that Christ has not come in the flesh is an antichrist, and commands that no one should receive such people into their house or offer them greetings, and then concludes the epistle.
2 John 1:1. 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,
2 John 1:2. For the sake of the truth which abides in us and will be with us forever.
Some thought that the present epistle, as well as the one following it, belonged not to John — the beloved disciple of the Lord, but to another person of the same name; because in both epistles the writer calls himself a presbyter, and one epistle is written to a certain woman, and the other to Gaius, again to a single person, which does not befit an epistle called catholic; moreover, the beginning of this epistle is not the same as that of the first epistle. To this we shall say the following. In the first epistle he did not make such a beginning as here, because he was not writing to a specific person or to a church of a particular place (as the apostle Peter did, specifically indicating that he was writing to the Jews in the diaspora, and before him the apostle James), but was addressing his words to all the faithful in general, whether gathered together or in the diaspora, and therefore omitted this beginning. Here he calls himself a presbyter, and not an apostle, nor a servant of Jesus Christ, as the other apostles did. He does not call himself an apostle, perhaps because he was not the first to preach the Gospel in Asia, but came after Paul, and not in passing, as Paul did, but remaining there permanently. He did not call himself a servant of Jesus Christ, because with his great love he hoped to be beyond the fear of servitude. He consented to call himself only a presbyter (elder), either because he was writing these epistles already in old age, or because by the name presbyter he designated his episcopal office, since at that time the name presbyter was commonly used also of bishops. He writes to a faithful woman, and by this in no way demeans himself, because in Christ Jesus there is no distinction between "neither male nor female" (Gal. 3:28). He writes to Gaius alone, following the example of the apostle Paul, who writes to Titus, to Timothy, and to a private individual — Philemon. This is concerning the beginning of the epistle.
The authenticity of these epistles is revealed by the manner of expression and the rest of the structure of speech. For here too the writer frequently repeats his discourse, saying the same thing about the same subject, with little occasion for it, in order to reinforce the point. The apostle asks the elect lady about two things: that she walk in love, and that she turn away from heretics. He calls her "elect" (ἐκλεκτή) either by name, or on account of her love of virtue. He says that he loves her in truth, and not only her, but also all who are of the same character as her, having the truth established in themselves. He says he loves in truth, for it is possible to love falsely, with lips alone, as he himself in the first epistle (1 John 3:18) exposed certain believers who were hypocritical. Having said "which abides in us," he added "and will be with us forever." To this he again appended that grace and mercy will be with us, showing what good things spring from perfect love.
2 John 1:3. Grace, mercy, and peace shall be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.
To the words: "from God the Father and from the Lord Jesus Christ," he added also: "the Son of the Father." For God alone is Father of the Son in the proper sense. Therefore Paul also says: "from Whom every fatherhood in heaven and on earth is named" (Eph. 3:15). In truth and love. With these words he lends credibility to the speech and points out the mark of the love of which he speaks. "Peace" — that is, peace that is true and firm, and not in appearance only.
2 John 1:4. I rejoiced greatly that I found some of your children walking in truth, as we received a commandment from the Father.
Truly it is a most joyful thing to find a person walking without stumbling in the course of faith in Christ according to His commandment. And what is this commandment? The one about which Christ speaks in the Gospel: "He who loves Me will keep My commandments" (John 14:23). He calls Christ Father here, because He is also the father of those sons who by the dispensation were given to Him by the Father, as it is said: "Behold, I and the children whom God has given me" (Isa. 8:18). Note here also the authenticity of the present epistle. In this regard it agrees with what is said in the first epistle (1 John 5:2–3): we know that he who loves God keeps "His commandments." For to walk according to the commandments is the same as to keep them. Virtues are active, and have their being only when they are practiced. Therefore, whoever has ceased to walk in the virtues does not keep them either. "Walking" is said with the intention of pointing to progress. For the more one acts in virtue, the further one advances, and the greater habit of goodness one acquires. Therefore, I think, this also was said: "things into which angels desire to look" (1 Pet. 1:12). For the blessings granted to us by the incarnate Word are so great that even the angels desire to gain at least some understanding of them. For this is how one must understand "to look into" (παρακύψαι). Every reasonable person desires that which will not cease but will continue forever. And since what is inexhaustible cannot be entirely embraced, it is desirable at least, as far as possible, to become a partaker in it.
2 John 1:5. And now I ask you, lady, not as though writing a new commandment to you, but the one which we have from the beginning, that we love one another.
2 John 1:6. And love consists in this, that we walk according to His commandments.
"Not as a new commandment." And this is in agreement with what is said in the first epistle (1 John 2:7). He also adds the requirement of the commandment: "that we love one another." And he explains concerning love that its essence consists in walking according to it, and the commandment concerning it is a commandment from the beginning, and was given for nothing other than that you should walk according to it.
2 John 1:6. This is that commandment which you heard from the beginning, that you should walk in it.
2 John 1:7. For many deceivers have entered into the world, who do not confess Jesus Christ as having come in the flesh:
He constantly speaks about the same thing. By the commandment of love he urges toward unity, so that they would not go over to the deceivers. Who already walk about in the world and deny the coming of the Lord in the flesh. By speaking of walking according to the commandment given from the beginning, he shows that the opinion of the erring heretics is new, and he urges the faithful to hold to this original commandment and not be carried away by the deception of heretics. For Christ Himself also commanded His disciples concerning deceivers: "many will come in My name, saying that it is I... do not go after them" (Lk. 21:8). So then, he commands all who keep the commandments not to be deceived, but to regard as antichrist anyone who says this. In the Greek text it says: "not confessing Jesus Christ coming (ἐρχόμενον, and not 'having come' – ἐλθόντα) in the flesh," from which it is evident that there were some who denied the second coming of Christ. And the Lord Himself, when He says that many will come in His name, speaks not of His first coming but of the second. However, it is entirely correct that those who deny the second coming do not acknowledge the first either. For if the Lord already came in the flesh and promised to come again, then clearly the one who denies the second coming also denies the first. Whoever believes that the Lord came will also accept His promise with faith. But whoever rejects the promise, nothing prevents him from denying the first coming as well. For this reason, I believe, the apostle used the expression "coming" rather than "having come," so as to embrace with a single word those who deny both comings of the Lord.
2 John 1:7. Such a person is a deceiver and an antichrist.
For greater clarity, before this one must understand: "whoever does not confess this," and then read: "that one is a deceiver and antichrist." Without this addition the sentence is incomplete.
2 John 1:8. Watch yourselves, so that we may not lose what we have worked for, but may receive a full reward.
2 John 1:9. Everyone who transgresses the teaching of Christ and does not abide in it does not have God;
He commands those to whom he writes to beware of people who reject both comings of the Lord. He also presents the reason, namely, so that by joining with them, you would not lose what you have accomplished, but receive a full reward. Someone of this sort might perhaps say: if I do not believe in the coming of Christ in the flesh, but lead a life of good deeds, can I not stand together with the pious on account of these deeds? Can I not receive a reward for my works? The Apostle destroys such an objection in advance. He says: whoever rejects the coming of Christ in the flesh, let him not even think about receiving the full recompense for his works that awaits true believers, nor about being numbered among the perfectly pious. On the contrary, everyone who transgresses His commandment, that is, of Christ who came in the flesh, and does not abide in His teaching, does not have God. For if he looks with contempt upon the One who came to teach people perfect knowledge of God, how can he still be pious when he despises the Teacher Himself? No, such a person is godless; just as he who is firm in the teaching of Christ belongs to God and is beloved of God, and has in himself the fullness of the Godhead, that is, the Father and the Son and the Holy Spirit. For Christ teaches about the Father when He says: "All that the Father has is Mine" (John 16:15); in many places He teaches about Himself and about the Father, that one is the Father and another is the Son; He teaches about the Spirit when He says: "The Holy Spirit, who proceeds from the Father" (John 15:26); even more clearly when He says: "baptizing them in the name of the Father and the Son and the Holy Spirit" (Matt. 28:19). If the disciple of the Lord spoke here only of the Father and the Son, and was silent about the Holy Spirit, do not be troubled by this in the least. For here it was fitting to speak only about this, that is, about the Father and the Son.
2 John 1:9. Whoever abides in the teaching of Christ has both the Father and the Son.
He who abides in the teaching of Christ, that is, in the evangelical teaching, is the one who thinks in accordance with it, teaches, acts, and aligns with it his entire inner and outer life. But he who departs from it is godless. For just as he who lives precisely according to this teaching appropriates himself to God, like Abraham, who for this reason also heard from Him: "I am your God" (Gen. 17:1); so he who does not live according to the evangelical commandment lives without God, because he has removed himself from God. But while the latter, that is, the one who has alienated himself from divine teaching, lives without God, he who abides in this teaching has both the Father and the Son. Concerning this the Son also said: "We will come to him and make our abode with him," that is, together with the Father (John 14:23). For through the keeping of the commandments he made himself a temple and dwelling place of God, and God took up residence in him. The words "to have God" are used in a twofold sense. It is said that all creatures have God, as the apostle Paul expressed it: "In Him we live and move and have our being" (Acts 17:28). This is said in relation to existence. Again, when someone serves God through virtues, it is said that he has God. In this sense God is also called the God of Abraham, Isaac, and in general of the God-loving Hebrews. To what has now been said one must add: he who has the Son also has the Father. For "he who has seen the Son," as He Himself said, "has also seen the Father." He also said: "I am in the Father, and the Father is in Me" (John 14:9–10). Therefore from this too the consubstantiality of the Father and the Son is known. And if someone says: in that case, he who receives the disciples also has the Father and the Son, because it is said: "He who receives you receives Me, and he who receives Me receives Him who sent Me" (Matt. 10:40); let such a person know that he speaks poorly and understands incorrectly. For this was said concerning teaching. He who willingly received the apostles and their teaching, through them received as teachers both the Father and the Son. And in another way: he who abides in the teaching has both the Father and the Son, and the apostles abided in the teaching, because they also preached it; therefore he who received them, the temples of God, through the very act of receiving them has the Son and the Father who dwell in them.
2 John 1:10. If anyone comes to you and does not bring this teaching, do not receive him into your house and do not greet him.
2 John 1:11. For he who greets him participates in his evil deeds.
2 John 1:12. I have many things to write to you, but I do not wish to do so on paper with ink; rather, I hope to come to you and speak mouth to mouth, that your joy may be full.
The apostle warns those to whom he writes the epistle that they should not only not receive under their roof anyone who comes to them without confessing the teaching of Christ, but should not even greet him, because a greeting from us should be given only to those who are of the same character and the same faith as us. For to whom should we wish well-being, if not to those of the same character and the same faith as us? But if we greet the impious—something that is fitting only toward those of the same character and the same faith—then by this we show that we are in communion with them, and that they have already drawn us into their impiety. As the reason why the present epistle and the one following it are composed briefly, the apostle gives the fact that he hopes to come himself and in a personal meeting to supply what is lacking.
2 John 1:13. The children of your elect sister greet you. Amen.
Some, on the basis of these words, think to affirm that this epistle was written not to a woman, but to the Church. With him who thinks so, I do not at all argue.
The end of the second epistle of the Apostle John.
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