The MacArthur Study Bible, NKJV, page 665
4:14 r John 3:17; 4:42; 1 John 2:2
4:15 s (Rom. 10:9); 1 John 3:23; 4:2; 5:1, 5
4:16 t (1 John 3:24)
4:16 u (John 14:23)
4:17 v (James 2:13); 1 John 2:28
4:19 w 1 John 4:10
4:19 3 NU omits Him
4:20 x (1 John 2:4)
4:20 y 1 Pet. 1:8; 1 John 4:12
4:20 4 NU he cannot
4:21 z Lev. 19:18; (Matt. 5:43, 44; 22:39); John 13:34
1 John 5
5:1 a 1 John 2:22; 4:2, 15
5:1 b John 1:13
5:2 c John 15:10; 2 John 6
5:3 d John 14:15; 2 John 6
5:3 e Mic. 6:8; Matt. 11:30; 23:4
5:4 f John 16:33
5:4 g 1 John 2:13; 4:4
5:4 1 M your
5:5 h 1 Cor. 15:57
5:6 i John 1:31–34; (Eph. 5:26, 27)
5:6 j (John 14:17)
5:7 k (John 1:1)
5:7 l John 10:30
5:7 2 NU, M omit the words from in heaven (v. 7) through on earth (v. 8). Only 4 or 5 very late mss. contain these words in Greek.
5:8 m John 15:26
5:9 n John 5:34, 37; 8:17, 18
5:9 o (Matt. 3:16, 17); John 5:32, 37
5:9 3 NU God, that
5:10 p (Rom. 8:16); Gal. 4:6; Rev. 12:17
5:10 q John 3:18, 33; 1 John 1:10
5:12 r (John 3:15, 36; 6:47; 17:2, 3)
5:12 4 Or the life
5:13 5 NU omits the rest of v. 13.
5:14 s (1 John 2:28; 3:21, 22)
5:16 t Job 42:8
5:16 u (Matt. 12:31)
5:16 v Jer. 7:16; 14:11
5:17 w 1 John 3:4
5:18 x (1 Pet. 1:23); 1 John 3:9
5:18 y James 1:27
5:18 6 guards
5:18 7 NU him
5:19 z John 12:31; 17:15; Gal. 1:4
5:20 a 1 John 4:2
5:20 b Luke 24:45
5:20 c John 17:3; Rev. 3:7
5:20 d Is. 9:6
5:20 e 1 John 5:11, 12
Introduction to Second John
Title
The epistle’s title is “2 John.” It is the second in a series of 3 epistles that bear the Apostle John’s name. Second and Third John present the closest approximation in the NT to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Second and Third John are the shortest epistles in the NT, each containing less than 300 Greek words. Each letter could fit on a single papyrus sheet (cf. 3 John 13).
Author and Date
The author is the Apostle John. He describes himself in 2 John 1 as “The Elder” which conveys the advanced age of the apostle, his authority, and status during the foundational period of Christianity when he was involved with Jesus’ ministry. The precise date of the epistle cannot be determined. Since the wording, subject matter, and circumstances of 2 John closely approximate 1 John (v. 5 [cf. 1 John 2:7; 3:11]; v. 6 [cf. 1 John 5:3]; v. 7 [cf. 1 John 2:18–26]; v. 9 [cf. 1 John 2:23]; v. 12; [cf. 1 John 1:4]), most likely John composed the letter at the same time or soon after 1 John, ca. A. D. 90–95, during his ministry at Ephesus in the latter part of his life.
Background and Setting
Second John deals with the same problem as 1 John (see Introduction to 1 John: Background and Setting). False teachers influenced by the beginnings of Gnostic thought were threatening the church (v. 7; cf. 1 John 2:18, 19, 22, 23; 4:1–3). The strategic difference is that while 1 John has no specific individual or church specified to whom it was addressed, 2 John has a particular local group or house-church in mind (v. 1).
The focus of 2 John is that the false teachers were conducting an itinerant ministry among John’s congregations, seeking to make converts, and taking advantage of Christian hospitality to advance their cause (vv. 10, 11; cf. Rom. 12:13; Heb. 13:2; 1 Pet. 4:9). The individual addressed in the greeting (v. 1) inadvertently or unwisely may have shown these false prophets hospitality, or John may have feared that the false teachers would attempt to take advantage of her kindness (vv. 10, 11). The apostle seriously warns his readers against showing hospitality to such deceivers (vv. 10, 11). Although his exhortation may appear on the surface to be harsh or unloving, the acutely dangerous nature of their teaching justified such actions, especially since it threatened to destroy the very foundations of the faith (v. 9).
Historical and Theological Themes
The overall theme of 2 John closely parallels 1 John’s theme of a “recall to the fundamentals of the faith” or “back to the basics of Christianity” (vv. 4–6). For John, the basics of Christianity are summarized by adherence to the truth (v. 4), love (v. 5), and obedience (v. 6).
The apostle, however, conveys an additional but related theme in 2 John: “the biblical guidelines for hospitality.” Not only are Christians to adhere to the fundamentals of the faith, but the gracious hospitality that is commanded of them (Rom. 12:13) must be discriminating. The basis of hospitality must be common love of or interest in the truth, and Christians must share their love within the confines of that truth. They are not called to universal acceptance of anyone who claims to be a believer. Love must be discerning. Hospitality and kindness must be focused on those who are adhering to the fundamentals of the faith. Otherwise, Christians may actually aid those who are attempting to destroy those basic truths of the faith. Sound doctrine must serve as the test of fellowship and the basis of separation between those who profess to be Christians and those who actually are (vv. 10, 11; cf. Rom. 16:17; Gal. 1:8, 9; 2 Thess. 3:6, 14; Titus 3:10).
Interpretive Challenges
Second John stands in direct antithesis to the frequent cry for ecumenism and Christian unity among believers. Love and truth are inseparable in Christianity. Truth must always guide the exercise of love (cf. Eph. 4:15). Love must stand the test of truth. The main lesson of this book is that truth determines the bounds of love, and as a consequence, of unity. Therefore, truth must exist before love can unite, for truth generates love (1 Pet. 1:22). When someone compromises the truth, true Christian love and unity are destroyed. Only a shallow sentimentalism exists where the truth is not the foundation of unity.
The reference to the “elect lady and her children” (v. 1) should be understood in a normal, plain sense referring to a particular woman and her children rather than interpreted in a non-literal sense as a church and its membership. Similarly, the reference to “the children of your elect sister” (v. 13) should be understood as a reference to the nieces and/or nephews of the individual addressed in verse 1, rather than metaphorically to a sister church and its membership. In these verses, John conveys greetings to personal acquaintances that he has come to know through his ministry.
Outline
I. The Basis of Christian Hospitality (1-3)
II. The Behavior of Christian Hospitality (4-6)
III. The Bounds of Christian Hospitality (7-11)
IV. The Blessings of Christian Hospitality (12, 13)
The Second Epistle of
JOHN
2 John 1
Greeting the Elect Lady
1The Elder,
To the 1elect lady and her children, whom I love in truth, and not only I, but also all those who have known athe truth,
2because of the truth which abides in us and will be with us forever:
3bGrace, mercy, and peace will be with 2you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.
Walk in Christ’s Commandments
4I crejoiced greatly that I have found some of your children walking in truth, as we received commandment from the Father.
5And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: dthat we love one another.
6eThis is love, that we walk according to His commandments. This is the commandment, that fas you have heard from the beginning, you should walk in it.
Beware of Antichrist Deceivers
7For gmany deceivers have gone out into the world hwho do not confess Jesus Christ as coming in the flesh. iThis is a deceiver and an antichrist.
8jLook to yourselves, kthat 3we do not lose those things we worked for, but that we may receive a full reward.
9lWhoever 4transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son.
10If anyone comes to you and mdoes not bring this doctrine, do not receive him into your house nor greet him;
11for he who greets him shares in his evil deeds.
John’s Farewell Greeting
12nHaving many things to write to you, I did not wish to do so with paper and ink; but I hope to come to you and speak face to face, othat our joy may be full.
13pThe children of your elect sister greet you. Amen.
2 John Commentaries
2 John 1
1 The Elder. John uses this title to emphasize his advanced age, his spiritual authority over the congregations in Asia Minor, and the strength of his own personal eyewitness testimony to the life of Jesus and all that He taught (vv. 4–6). the elect lady and her children. Some think that this phrase refers metaphorically to a particular local church, while “her children” would refer to members of the congregation. The more natural understanding in context, however, is that it refers to a particular woman and her children (i.e., offspring) who were well known to John. whom I love in truth. The basis of Christian hospitality is the truth (vv. 1–3). John accentuates the need for truth by repeating the term “truth” 5 times in the opening 4 verses. Truth refers to the basics or fundamentals of the faith that John has discussed in 1 John (sound belief in Christ, obedience, love) as well as the truths expressed in 2 John (e.g., vv. 4–6). Truth is the necessary condition of unity and, as a result, the basis of hospitality.
2 truth…abides in us…will be with us forever. This is the cognitive truth of God’s Word (cf. Col. 3:16).
3 Grace, mercy, and peace…in truth and love. John’s succession from grace to mercy and then peace marks the order from the first motion of God to the final satisfaction of man. The confines of these threefold blessings are within the sphere of truth and love.
4 children walking in truth, as we received commandment. The behavior of hospitality involves obedience to the truth (see vv. 5, 6). The word “walking” has reference to continual walking in the truth, i.e., making obedience to the truth a habit in one’s life.
5 new commandment…that we love one another. John ties the commandment of truth to the commandment of love (cf. 1 John 2:7–11; 4:7–12). The word “love” has reference to practicing love as a habit in one’s life. Both walking in the truth and in love is the behavior of hospitality.
6 This is love, that we walk according to His commandments. John defines love, not as a sentiment or an emotion, but as obedience to God’s commands (see notes on 1 John 5:2, 3). Those who are obedient to the truth as contained in God’s commandments, the fundamentals of the faith (1 John 2:3–11), are identified as walking in love. Cf. John 14:15, 21; 15:10.
7 many deceivers. Cf. Mark 13:22, 23; 1 Tim. 4:1–4; 2 Pet. 2:1ff.; 1 John 4:1. In vv. 7–11, John gives limits for Christian hospitality. This is the centerpiece of John’s thought in this epistle and expands the first two points. Since Satan comes as an angel of light (2 Cor. 11:13–15), believers must be on guard against error by having an intimate acquaintance with the truth. who do not confess Jesus Christ as coming in the flesh. The original language conveys the idea of a habitual denial of the undiminished deity and humanity of Christ. A biblical Christology maintains that Jesus Christ’s nature was both fully God and fully man with all the implications for the fulfillment of redemptive purposes. The essence of the severest error in false religions, heresies, and cults is a denial of the true nature of Jesus Christ.
8 do not lose those things we worked for. Although a reward is generally promised Christians for hospitality (e.g., Matt. 10:41; 25:40; Mark 9:41), the idea here is of the fullness of a believer’s reward for all the good he has done (see 1 Cor. 3:10–17; 2 Cor. 5:9, 10). A loss of that reward may occur to any believer who does not discriminate fellowship on the basis of adherence to the truth (Col. 2:18, 19; 3:24, 25). This is a potent warning. All the eternal reward one earns by seeing Christ purely, eagerly, and effectively in the Spirit can be diminished by any aiding or abetting of false teaching.
9 does not abide in the doctrine of Christ does not have God. A failure to be faithful to the fundamental, sound doctrines of the faith (a proper view of the person and work of Christ, love, obedience) marks a person as having never been born again (1 John 2:23; 3:6–10; 4:20, 21; 5:1–3). The word “abide” has the idea of constant adherence and warns that these fundamentals are not open to change or subject to the latest trends or philosophical fads.
10 do not receive him into your house nor greet him. John’s prohibition is not a case of entertaining people who disagree on minor matters. These false teachers were carrying on a regular campaign to destroy the basic, fundamental truths of Christianity. Complete disassociation from such heretics is the only appropriate course of action for genuine believers. No benefit or aid of any type (not even a greeting) is permissible. Believers should aid only those who proclaim the truth (vv. 5–8).
11 shares in his evil deeds. Hospitality to such leaders aids the spread of their heresy and inevitably leaves the impression of sanctioning the teachings of these antichrists (cf. 1 John 2:22). Supreme loyalty to God and His Word alone must characterize the actions of every true believer.
12 paper and ink. The word “paper” refers to a papyrus sheet. One papyrus sheet could contain the whole letter of 2 John. The term “ink” means “black” and refers to a mixture of water, charcoal, and gum resin that was used to write. face to face. John lit. wrote “mouth to mouth.” Cf. Num. 12:8 where God spoke to Moses “mouth to mouth.” that our joy may be full. The blessing of hospitality is full joy (vv. 12, 13). John uses this same wording in 1 John 1:4. When believers uphold the biblical standards for fellowship, the result is genuine joy among believers because the truths of the Word are maintained.
13 The children of your elect sister. John refers to the nieces and/or nephews of the woman (“elect lady”) addressed in v. 1 who sent their greetings via John.
2 John 1
1:1 a Col. 1:5
1:1 1 chosen
1:3 b Rom. 1:7; 1 Tim. 1:2
1:3 2 NU, M us
1:4 c 1 Thess. 2:19, 20; 3 John 3, 4
1:5 d (John 13:34, 35; 15:12, 17); 1 John 3:11; 4:7, 11
1:6 e John 14:15; 1 John 2:5; 5:3
1:6 f 1 John 2:24
1:7 g 1 John 2:19; 4:1
1:7 h 1 John 4:2
1:7 i 1 John 2:22
1:8 j Mark 13:9
1:8 k Gal. 3:4
1:8 3 NU you
1:9 l John 7:16; 8:31; 1 John 2:19, 23, 24
1:9 4 NU goes ahead
1:10 m 1 Kin. 13:16; Rom. 16:17; 2 Thess. 3:6, 14; Titus 3:10
1:12 n 3 John 13, 14
1:12 o John 17:13
1:13 p 1 Pet. 5:13
Introduction to Third John
Title
The epistle’s title is “3 John.” It is the third in a series of 3 epistles that bear the Apostle John’s name. Third John and 2 John present the closest approximation in the New Testament to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Both 2 and 3 John are the shortest epistles in the NT, each containing less than 300 Greek words, so as to fit on a single papyrus sheet (cf. v. 13).
Author and Date
The author is the Apostle John. He describes himself in v. 1 as “The Elder” which conveys the advanced age of the apostle, his authority and his eyewitness status especially during the foundational period of Christianity when John was involved with Jesus’ ministry (cf. 2 John 1). The precise date of the epistle cannot be determined. Since the structure, style, and vocabulary closely approximate 2 John (v. 1 [cf. 2 John 1]; v. 4 [cf. 2 John 4]; v. 13 [cf. 2 John 12]; v. 14 [cf. 2 John 12]), most likely John composed the letter at the same time or soon after 2 John, ca. A.D. 90–95. As with 1 and 2 John, the apostle probably composed the letter during his ministry at Ephesus in the latter part of his life.
Background and Setting
Third John is perhaps the most personal of John’s 3 epistles. While 1 John appears to be a general letter addressed to congregations scattered throughout Asia Minor, and 2 John was sent to a lady and her family (2 John 1), in 3 John the apostle clearly names the sole recipient as “the beloved Gaius” (v. 1). This makes the epistle one of a few letters in the NT addressed strictly to an individual (cf. Philemon). The name “Gaius” was very common in the first century (e.g., Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14), but nothing is known of this individual beyond John’s salutation, from which it is inferred that he was a member of one of the churches under John’s spiritual oversight.
As with 2 John, 3 John focuses on the basic issue of hospitality but from a different perspective. While 2 John warns against showing hospitality to false teachers (2 John 7–11), 3 John condemns the lack of hospitality shown to faithful ministers of the Word (vv. 9, 10). Reports came back to the apostle that itinerant teachers known and approved by him (vv. 5–8) had traveled to a certain congregation where they were refused hospitality (e.g., lodging and provision) by an individual named Diotrephes who domineered the assembly (v. 10). Diotrephes went even further, for he also verbally slandered the Apostle John with malicious accusations and excluded anyone from the assembly who dared challenge him (v. 10).
In contrast, Gaius, a beloved friend of the apostle and faithful adherent to the truth (vv. 1-4), extended the correct standard of Christian hospitality to itinerant ministers. John wrote to commend the type of hospitality exhibited by Gaius to worthy representatives of the gospel (vv. 6-8) and to condemn the high-handed actions of Diotrephes (v. 10). The apostle promised to correct the situation personally and sent this letter through an individual named Demetrius, whom he commended for his good testimony among the brethren (vv. 10-12).
4:15 s (Rom. 10:9); 1 John 3:23; 4:2; 5:1, 5
4:16 t (1 John 3:24)
4:16 u (John 14:23)
4:17 v (James 2:13); 1 John 2:28
4:19 w 1 John 4:10
4:19 3 NU omits Him
4:20 x (1 John 2:4)
4:20 y 1 Pet. 1:8; 1 John 4:12
4:20 4 NU he cannot
4:21 z Lev. 19:18; (Matt. 5:43, 44; 22:39); John 13:34
1 John 5
5:1 a 1 John 2:22; 4:2, 15
5:1 b John 1:13
5:2 c John 15:10; 2 John 6
5:3 d John 14:15; 2 John 6
5:3 e Mic. 6:8; Matt. 11:30; 23:4
5:4 f John 16:33
5:4 g 1 John 2:13; 4:4
5:4 1 M your
5:5 h 1 Cor. 15:57
5:6 i John 1:31–34; (Eph. 5:26, 27)
5:6 j (John 14:17)
5:7 k (John 1:1)
5:7 l John 10:30
5:7 2 NU, M omit the words from in heaven (v. 7) through on earth (v. 8). Only 4 or 5 very late mss. contain these words in Greek.
5:8 m John 15:26
5:9 n John 5:34, 37; 8:17, 18
5:9 o (Matt. 3:16, 17); John 5:32, 37
5:9 3 NU God, that
5:10 p (Rom. 8:16); Gal. 4:6; Rev. 12:17
5:10 q John 3:18, 33; 1 John 1:10
5:12 r (John 3:15, 36; 6:47; 17:2, 3)
5:12 4 Or the life
5:13 5 NU omits the rest of v. 13.
5:14 s (1 John 2:28; 3:21, 22)
5:16 t Job 42:8
5:16 u (Matt. 12:31)
5:16 v Jer. 7:16; 14:11
5:17 w 1 John 3:4
5:18 x (1 Pet. 1:23); 1 John 3:9
5:18 y James 1:27
5:18 6 guards
5:18 7 NU him
5:19 z John 12:31; 17:15; Gal. 1:4
5:20 a 1 John 4:2
5:20 b Luke 24:45
5:20 c John 17:3; Rev. 3:7
5:20 d Is. 9:6
5:20 e 1 John 5:11, 12
Introduction to Second John
Title
The epistle’s title is “2 John.” It is the second in a series of 3 epistles that bear the Apostle John’s name. Second and Third John present the closest approximation in the NT to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Second and Third John are the shortest epistles in the NT, each containing less than 300 Greek words. Each letter could fit on a single papyrus sheet (cf. 3 John 13).
Author and Date
The author is the Apostle John. He describes himself in 2 John 1 as “The Elder” which conveys the advanced age of the apostle, his authority, and status during the foundational period of Christianity when he was involved with Jesus’ ministry. The precise date of the epistle cannot be determined. Since the wording, subject matter, and circumstances of 2 John closely approximate 1 John (v. 5 [cf. 1 John 2:7; 3:11]; v. 6 [cf. 1 John 5:3]; v. 7 [cf. 1 John 2:18–26]; v. 9 [cf. 1 John 2:23]; v. 12; [cf. 1 John 1:4]), most likely John composed the letter at the same time or soon after 1 John, ca. A. D. 90–95, during his ministry at Ephesus in the latter part of his life.
Background and Setting
Second John deals with the same problem as 1 John (see Introduction to 1 John: Background and Setting). False teachers influenced by the beginnings of Gnostic thought were threatening the church (v. 7; cf. 1 John 2:18, 19, 22, 23; 4:1–3). The strategic difference is that while 1 John has no specific individual or church specified to whom it was addressed, 2 John has a particular local group or house-church in mind (v. 1).
The focus of 2 John is that the false teachers were conducting an itinerant ministry among John’s congregations, seeking to make converts, and taking advantage of Christian hospitality to advance their cause (vv. 10, 11; cf. Rom. 12:13; Heb. 13:2; 1 Pet. 4:9). The individual addressed in the greeting (v. 1) inadvertently or unwisely may have shown these false prophets hospitality, or John may have feared that the false teachers would attempt to take advantage of her kindness (vv. 10, 11). The apostle seriously warns his readers against showing hospitality to such deceivers (vv. 10, 11). Although his exhortation may appear on the surface to be harsh or unloving, the acutely dangerous nature of their teaching justified such actions, especially since it threatened to destroy the very foundations of the faith (v. 9).
Historical and Theological Themes
The overall theme of 2 John closely parallels 1 John’s theme of a “recall to the fundamentals of the faith” or “back to the basics of Christianity” (vv. 4–6). For John, the basics of Christianity are summarized by adherence to the truth (v. 4), love (v. 5), and obedience (v. 6).
The apostle, however, conveys an additional but related theme in 2 John: “the biblical guidelines for hospitality.” Not only are Christians to adhere to the fundamentals of the faith, but the gracious hospitality that is commanded of them (Rom. 12:13) must be discriminating. The basis of hospitality must be common love of or interest in the truth, and Christians must share their love within the confines of that truth. They are not called to universal acceptance of anyone who claims to be a believer. Love must be discerning. Hospitality and kindness must be focused on those who are adhering to the fundamentals of the faith. Otherwise, Christians may actually aid those who are attempting to destroy those basic truths of the faith. Sound doctrine must serve as the test of fellowship and the basis of separation between those who profess to be Christians and those who actually are (vv. 10, 11; cf. Rom. 16:17; Gal. 1:8, 9; 2 Thess. 3:6, 14; Titus 3:10).
Interpretive Challenges
Second John stands in direct antithesis to the frequent cry for ecumenism and Christian unity among believers. Love and truth are inseparable in Christianity. Truth must always guide the exercise of love (cf. Eph. 4:15). Love must stand the test of truth. The main lesson of this book is that truth determines the bounds of love, and as a consequence, of unity. Therefore, truth must exist before love can unite, for truth generates love (1 Pet. 1:22). When someone compromises the truth, true Christian love and unity are destroyed. Only a shallow sentimentalism exists where the truth is not the foundation of unity.
The reference to the “elect lady and her children” (v. 1) should be understood in a normal, plain sense referring to a particular woman and her children rather than interpreted in a non-literal sense as a church and its membership. Similarly, the reference to “the children of your elect sister” (v. 13) should be understood as a reference to the nieces and/or nephews of the individual addressed in verse 1, rather than metaphorically to a sister church and its membership. In these verses, John conveys greetings to personal acquaintances that he has come to know through his ministry.
Outline
I. The Basis of Christian Hospitality (1-3)
II. The Behavior of Christian Hospitality (4-6)
III. The Bounds of Christian Hospitality (7-11)
IV. The Blessings of Christian Hospitality (12, 13)
The Second Epistle of
JOHN
2 John 1
Greeting the Elect Lady
1The Elder,
To the 1elect lady and her children, whom I love in truth, and not only I, but also all those who have known athe truth,
2because of the truth which abides in us and will be with us forever:
3bGrace, mercy, and peace will be with 2you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.
Walk in Christ’s Commandments
4I crejoiced greatly that I have found some of your children walking in truth, as we received commandment from the Father.
5And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: dthat we love one another.
6eThis is love, that we walk according to His commandments. This is the commandment, that fas you have heard from the beginning, you should walk in it.
Beware of Antichrist Deceivers
7For gmany deceivers have gone out into the world hwho do not confess Jesus Christ as coming in the flesh. iThis is a deceiver and an antichrist.
8jLook to yourselves, kthat 3we do not lose those things we worked for, but that we may receive a full reward.
9lWhoever 4transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son.
10If anyone comes to you and mdoes not bring this doctrine, do not receive him into your house nor greet him;
11for he who greets him shares in his evil deeds.
John’s Farewell Greeting
12nHaving many things to write to you, I did not wish to do so with paper and ink; but I hope to come to you and speak face to face, othat our joy may be full.
13pThe children of your elect sister greet you. Amen.
2 John Commentaries
2 John 1
1 The Elder. John uses this title to emphasize his advanced age, his spiritual authority over the congregations in Asia Minor, and the strength of his own personal eyewitness testimony to the life of Jesus and all that He taught (vv. 4–6). the elect lady and her children. Some think that this phrase refers metaphorically to a particular local church, while “her children” would refer to members of the congregation. The more natural understanding in context, however, is that it refers to a particular woman and her children (i.e., offspring) who were well known to John. whom I love in truth. The basis of Christian hospitality is the truth (vv. 1–3). John accentuates the need for truth by repeating the term “truth” 5 times in the opening 4 verses. Truth refers to the basics or fundamentals of the faith that John has discussed in 1 John (sound belief in Christ, obedience, love) as well as the truths expressed in 2 John (e.g., vv. 4–6). Truth is the necessary condition of unity and, as a result, the basis of hospitality.
2 truth…abides in us…will be with us forever. This is the cognitive truth of God’s Word (cf. Col. 3:16).
3 Grace, mercy, and peace…in truth and love. John’s succession from grace to mercy and then peace marks the order from the first motion of God to the final satisfaction of man. The confines of these threefold blessings are within the sphere of truth and love.
4 children walking in truth, as we received commandment. The behavior of hospitality involves obedience to the truth (see vv. 5, 6). The word “walking” has reference to continual walking in the truth, i.e., making obedience to the truth a habit in one’s life.
5 new commandment…that we love one another. John ties the commandment of truth to the commandment of love (cf. 1 John 2:7–11; 4:7–12). The word “love” has reference to practicing love as a habit in one’s life. Both walking in the truth and in love is the behavior of hospitality.
6 This is love, that we walk according to His commandments. John defines love, not as a sentiment or an emotion, but as obedience to God’s commands (see notes on 1 John 5:2, 3). Those who are obedient to the truth as contained in God’s commandments, the fundamentals of the faith (1 John 2:3–11), are identified as walking in love. Cf. John 14:15, 21; 15:10.
7 many deceivers. Cf. Mark 13:22, 23; 1 Tim. 4:1–4; 2 Pet. 2:1ff.; 1 John 4:1. In vv. 7–11, John gives limits for Christian hospitality. This is the centerpiece of John’s thought in this epistle and expands the first two points. Since Satan comes as an angel of light (2 Cor. 11:13–15), believers must be on guard against error by having an intimate acquaintance with the truth. who do not confess Jesus Christ as coming in the flesh. The original language conveys the idea of a habitual denial of the undiminished deity and humanity of Christ. A biblical Christology maintains that Jesus Christ’s nature was both fully God and fully man with all the implications for the fulfillment of redemptive purposes. The essence of the severest error in false religions, heresies, and cults is a denial of the true nature of Jesus Christ.
8 do not lose those things we worked for. Although a reward is generally promised Christians for hospitality (e.g., Matt. 10:41; 25:40; Mark 9:41), the idea here is of the fullness of a believer’s reward for all the good he has done (see 1 Cor. 3:10–17; 2 Cor. 5:9, 10). A loss of that reward may occur to any believer who does not discriminate fellowship on the basis of adherence to the truth (Col. 2:18, 19; 3:24, 25). This is a potent warning. All the eternal reward one earns by seeing Christ purely, eagerly, and effectively in the Spirit can be diminished by any aiding or abetting of false teaching.
9 does not abide in the doctrine of Christ does not have God. A failure to be faithful to the fundamental, sound doctrines of the faith (a proper view of the person and work of Christ, love, obedience) marks a person as having never been born again (1 John 2:23; 3:6–10; 4:20, 21; 5:1–3). The word “abide” has the idea of constant adherence and warns that these fundamentals are not open to change or subject to the latest trends or philosophical fads.
10 do not receive him into your house nor greet him. John’s prohibition is not a case of entertaining people who disagree on minor matters. These false teachers were carrying on a regular campaign to destroy the basic, fundamental truths of Christianity. Complete disassociation from such heretics is the only appropriate course of action for genuine believers. No benefit or aid of any type (not even a greeting) is permissible. Believers should aid only those who proclaim the truth (vv. 5–8).
11 shares in his evil deeds. Hospitality to such leaders aids the spread of their heresy and inevitably leaves the impression of sanctioning the teachings of these antichrists (cf. 1 John 2:22). Supreme loyalty to God and His Word alone must characterize the actions of every true believer.
12 paper and ink. The word “paper” refers to a papyrus sheet. One papyrus sheet could contain the whole letter of 2 John. The term “ink” means “black” and refers to a mixture of water, charcoal, and gum resin that was used to write. face to face. John lit. wrote “mouth to mouth.” Cf. Num. 12:8 where God spoke to Moses “mouth to mouth.” that our joy may be full. The blessing of hospitality is full joy (vv. 12, 13). John uses this same wording in 1 John 1:4. When believers uphold the biblical standards for fellowship, the result is genuine joy among believers because the truths of the Word are maintained.
13 The children of your elect sister. John refers to the nieces and/or nephews of the woman (“elect lady”) addressed in v. 1 who sent their greetings via John.
2 John 1
1:1 a Col. 1:5
1:1 1 chosen
1:3 b Rom. 1:7; 1 Tim. 1:2
1:3 2 NU, M us
1:4 c 1 Thess. 2:19, 20; 3 John 3, 4
1:5 d (John 13:34, 35; 15:12, 17); 1 John 3:11; 4:7, 11
1:6 e John 14:15; 1 John 2:5; 5:3
1:6 f 1 John 2:24
1:7 g 1 John 2:19; 4:1
1:7 h 1 John 4:2
1:7 i 1 John 2:22
1:8 j Mark 13:9
1:8 k Gal. 3:4
1:8 3 NU you
1:9 l John 7:16; 8:31; 1 John 2:19, 23, 24
1:9 4 NU goes ahead
1:10 m 1 Kin. 13:16; Rom. 16:17; 2 Thess. 3:6, 14; Titus 3:10
1:12 n 3 John 13, 14
1:12 o John 17:13
1:13 p 1 Pet. 5:13
Introduction to Third John
Title
The epistle’s title is “3 John.” It is the third in a series of 3 epistles that bear the Apostle John’s name. Third John and 2 John present the closest approximation in the New Testament to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Both 2 and 3 John are the shortest epistles in the NT, each containing less than 300 Greek words, so as to fit on a single papyrus sheet (cf. v. 13).
Author and Date
The author is the Apostle John. He describes himself in v. 1 as “The Elder” which conveys the advanced age of the apostle, his authority and his eyewitness status especially during the foundational period of Christianity when John was involved with Jesus’ ministry (cf. 2 John 1). The precise date of the epistle cannot be determined. Since the structure, style, and vocabulary closely approximate 2 John (v. 1 [cf. 2 John 1]; v. 4 [cf. 2 John 4]; v. 13 [cf. 2 John 12]; v. 14 [cf. 2 John 12]), most likely John composed the letter at the same time or soon after 2 John, ca. A.D. 90–95. As with 1 and 2 John, the apostle probably composed the letter during his ministry at Ephesus in the latter part of his life.
Background and Setting
Third John is perhaps the most personal of John’s 3 epistles. While 1 John appears to be a general letter addressed to congregations scattered throughout Asia Minor, and 2 John was sent to a lady and her family (2 John 1), in 3 John the apostle clearly names the sole recipient as “the beloved Gaius” (v. 1). This makes the epistle one of a few letters in the NT addressed strictly to an individual (cf. Philemon). The name “Gaius” was very common in the first century (e.g., Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14), but nothing is known of this individual beyond John’s salutation, from which it is inferred that he was a member of one of the churches under John’s spiritual oversight.
As with 2 John, 3 John focuses on the basic issue of hospitality but from a different perspective. While 2 John warns against showing hospitality to false teachers (2 John 7–11), 3 John condemns the lack of hospitality shown to faithful ministers of the Word (vv. 9, 10). Reports came back to the apostle that itinerant teachers known and approved by him (vv. 5–8) had traveled to a certain congregation where they were refused hospitality (e.g., lodging and provision) by an individual named Diotrephes who domineered the assembly (v. 10). Diotrephes went even further, for he also verbally slandered the Apostle John with malicious accusations and excluded anyone from the assembly who dared challenge him (v. 10).
In contrast, Gaius, a beloved friend of the apostle and faithful adherent to the truth (vv. 1-4), extended the correct standard of Christian hospitality to itinerant ministers. John wrote to commend the type of hospitality exhibited by Gaius to worthy representatives of the gospel (vv. 6-8) and to condemn the high-handed actions of Diotrephes (v. 10). The apostle promised to correct the situation personally and sent this letter through an individual named Demetrius, whom he commended for his good testimony among the brethren (vv. 10-12).
