Week 5 - 2 John (entire letter)
Commentary
The brevity and lack of a specific address for 2 John led to its neglect in the early church. Few early Christian leaders made reference to it, but some knew of the epistle. Eusebius placed it and 3 John among the disputed books of the New Testament, but after his time both writings were generally received with little dispute.
The writer described himself as “the elder,” and many have seen this as an affectionate title for the aged apostle John. This epistle has a similarity of style and vocabulary with 1 John and with John’s Gospel. The false teaching of 2 John 7 is similar to that of 1 John 4:1–3. Some have felt that an unknown “John the Elder” penned this writing, but this elder is a shadowy figure whose existence is uncertain. It is best to see John the apostle as the elder who wrote these words.
Date. The interval between the writing of 1 John and 2 John was not great. The false teaching John had mentioned in 1 John 4:1–3 was still a problem for the readers of 2 John. A date in the mid-90s seems most likely.
Recipients. John wrote to “the chosen lady and her children.” This may be a reference to a personal friend of John. Some have pointed to the use of “lady” in verses 1, 5 and the description of her children in verses 1, 4 as evidence to take the term in reference to a person. Some have even named the woman as “Kyria” (the Greek word for “lady”) or “Electa” (the Greek word for “chosen”).
Another more likely interpretation is to see “lady” as a personification for a local church and its members. The Greek word for “church” is feminine in gender. This gender is normally used in speaking of the church. Also a church would more likely have a reputation for truth than a single family (2 John 4).
Theme. John mentioned twin themes in writing 2 John. First, he urged his readers to practice love with one another (2 John 5). Second, he called them to practice truth in affirming the correct doctrine about Jesus (2 John 7–11).
Literary Form. This writing is more clearly in letter form than 1 John. John mentioned specific recipients and also included a final greeting. He wrote to a specific community with a doctrinal problem. The epistle contains no reference or allusion to the Old Testament.
I. Greetings (vv. 1–3)
II. Encouragement (vv. 4–6)
III. Warning (vv. 7–11)
IV. Conclusion (vv. 12–13)
Purpose and Theology. The false teachers whom John denounced denied the true humanity of Jesus Christ. Their specific error was likely Docetism, a denial of the reality of Jesus’ human body. The false teachers traveled among the churches and took advantage of Christian hospitality. John expected his readers to offer hospitality to traveling Christians, but he urged his readers to refuse such hospitality to itinerant heretics (vv. 10–11).
John also urged his readers to practice love with one another. This love would lead them to walk in obedience to God’s commands (vv. 5–6).
GREETING (vv. 1–3)
John described himself as an “elder.” The term may refer either to an official title (see 1 Pet. 5:1), or it may describe John affectionately as an old man.
John designated his recipients as “the chosen lady and her children.” Some have felt that her name was “Kyria” and others have chosen “Electa.” If her name were “Electa,” we would have to say that she also had a sister of the same name. If the recipient were an individual, she would likely be anonymous. The phrase is more likely a reference to some local church over which the elder had authority. The “children” were members of that church. John’s statement of love and the command to love would be more suitable for a church than for a person. The command not to host false teachers is also more suitable for a local church than for a single home.
The feature that united John with his readers was their common love for the truth (vv. 1b–2). Grace indicated God’s provision of salvation, and God’s gift of mercy demonstrated the depth of human need of it. Peace is a description of the character of salvation.
ENCOURAGEMENT (vv. 4–6)
John had met some of the children of the lady, perhaps members of the church, in his travel. Their conduct had impressed him. The meeting led to a single request: Love one another. That request led John to consider the link between love and obedience. If we love God, we will obey Him. Our love for Him expresses itself in our obedience.
WARNING (vv. 7–11)
John warned against deceivers who led others astray. The doctrine they stressed involved a denial of the incarnation. Christians affirmed the genuine humanity of Jesus when they said, “Christ has come in the flesh.” Jesus did not become Christ at the baptism or cease to be Christ before His death. He was Christ come in the flesh.
John warned his readers against losing their reward for faithful service by falling into doctrinal error (v. 8). He affirmed that one who erred at this important point did not have God.
John included an additional warning in verses 10–11. He warned against providing any sort of official welcome for those who erred in their doctrine of Christ. John was not promoting intolerance, nor was he violating his earlier appeal to “love one another.” He was warning against extending any form of support for those who erred at the point of the genuine humanity of Christ. We should not apply John’s words to cause us to separate from those whose opinions we happen to dislike.
CONCLUSION (vv. 12–13)
Although John had much he desired to communicate to his readers, he did not want to use another sheet of papyrus for writing. He preferred to speak face to face so that he could not be misunderstood. He anticipated a time of future visitation so that they might experience a future completion of joy.
John’s concluding word in verse 13 sounds more like a message of greeting from members of one church to the recipients to whom he wrote.
Questions for Reflection
1. What is the relationship between our love for God and our disobedience to Him (see John 14:15)?
2. Many Christians today use the term “antichrist” to refer to a powerful leader at the end time. How does John’s use of the term contrast to this?
3. Did John suggest that we should be rude to those with whom we disagree doctrinally?
John describes his relationship to the church in the words whom (plural) I love in the truth. ‘I’ is emphatic (egō). Perhaps he is casting a side glance at the heretics. Not only had they compromised the truth, but they were a proud and loveless lot. John’s declaration is in complete contrast. The Greek phrase translated in the truth (as in v. 3 and in 3 John 1) lacks the article. It could therefore be an adverbial expression rendered ‘whom I love in truth’ (RV, NEB; cf. 1 John 3:18), or ‘truly’, that is, ‘in all Christian sincerity’ (Plummer). But the context, with two subsequent references to the truth, with the article (1–2), surely justifies the RSV and NIV translation whom I love in the truth. It was the truth which bound John in love to this church, especially the truth about Christ in opposition to the ‘lie’ of the heretics (1 John 2:21–23). Nor was he alone in his love for them, for also all who know the truth (literally ‘have come to know’ it, perfect, egnōkotes) shared his love. ‘The communion of love is as wide as the communion of faith’ (Alford).
The Christian life is here viewed from the standpoint of commands. It is the word command which, occurring four times in three verses, gives cohesion to the paragraph. We are to walk in obedience to his commands (6a) and therefore to walk in truth (4) and to walk in love (6b), because these are his commands. This then is the threefold Christian ‘walk’. Unselfconsciously John alludes again to the three tests (truth, love and obedience) which he has been applying throughout his first letter. In addition, Christian liberty is not inconsistent with law any more than love is. True, Christians are not ‘under law’ in that our salvation does not depend on obedience to the law. Yet this does not relieve us of the obligation to keep the law (Matt. 5:17–20; Rom. 8:4; 13:10). The freedom with which Christ has made us free is not freedom to break the law, but freedom to keep it. ‘I will walk about in freedom, for I have sought your precepts’ (Ps. 119:45).