2 john commentary

2 JOHN COMMENTARY

EDITED BY GLENN PEASE

1 The elder,

To the lady chosen by God and to her children, whom

I love in the truthand not I only, but also all who

know the truth

1.BARNES. The elder - See the introduction, Section 1, (2,d).

Unto the elect lady - The elect or chosen Kyria. See the introduction, Section 2. He addresses her as one chosen of God to salvation, in the use of a term often applied to Christians in the New Testament.

And her children - The word here rendered children ( teknois) would include in

itself both sons and daughters, but since the apostle immediately uses a masculine pronoun,

tois it would seem more probable that sons only were intended. At all events, the use of such a pronoun proves that some at least of her children were sons. Of their number and character we have no information, except that (the notes at 2Jo_1:4) a part of them were Christians.

Whom I love in the truth - See the notes, Joh_3:18. The meaning here is, that he truly or

sincerely loved them. The introduction of the article the here, which is not in the original, (

enalethia) somewhat obscures the sense, as if the meaning were that he loved them so far as they embraced the truth. The meaning however is, that he was sincerely attached to them.

The word whom here, ( hous,) embraces both the mother and her children, though the pronoun is in the masculine gender, in accordance with the usage of the Greek language. No mention is made of her husband, and it may thence be inferred that she was a widow. Had he been living, though he might not have been a Christian, it is to be presumed that some allusion would have been made to him as well as to the children, especially since there is reason to believe that only some of her children were pious. See the notes, 2Jo_1:4.

And not I only, but also all they that have known the truth - That is, all those Christians who had had an opportunity of knowing them, were sincerely attached to them. It would seem, from a subsequent part of the Epistle 2Jo_1:10, that this female was of a hospitable character, and was accustomed to entertain at her house the professed friends of religion, especially religious teachers, and it is probable that she was the more extensively known from this fact. The commendation of the apostle here shows that it is possible that a family shall be extensively known as one of order, peace, and religion, so that all who know it or hear of it shall regard it with interest, respect, and love.

2. CLARKE, The elder - John the apostle, who was now a very old man, generally

supposed to be about ninety, and therefore he uses the term , presbyter or elder, not as the name of an office, but as designating his advanced age. He is allowed to have been the oldest of all the apostles, and to have been the only one who died a natural death.

This title led some of the ancients to attribute this epistle to a person called John the Presbyter, a member of the Church at Ephesus; and not to John the apostle. But this is a groundless supposition.

The elect lady - % As , kuria, may be the feminine of , kurios, lord, therefore it may signify lady; and so several, both ancients and moderns, have understood it. But others have considered it the proper name of a woman, Kyria; and that this is a very ancient opinion is evident from the Peshito Syriac, the oldest version we have, which uses it as a proper

name koureea, as does also the Arabic kooreea.

Some have thought that Eclecta was the name of this matron, from the word , which we translate elect, and which here signifies the same as excellent, eminent, honorable, or the like. Others think that a particular Church is intended, which some suppose to be the Church at Jerusalem, and that the elect sister, 2Jo_1:13, means the Church at Ephesus; but these are conjectures which appear to me to have no good ground. I am satisfied that no metaphor is here intended; that the epistle was sent to some eminent Christian matron, not far from Ephesus, who was probably deaconess of the Church, who, it is likely, had a Church at her house, or at whose house the apostles and traveling evangelists frequently preached, and were entertained. This will appear more probable in the course of the notes.

Whom I love in the truth - Whom I love as the Christian religion requires us to love one another.

And not I only - She was well known in the Churches; many had witnessed or heard of her fidelity, and partook of her hospitality; so that she had a good report of all Christians in that quarter.

3. GILL, The elder unto the elect lady and her children,.... By the "elder" is meant the writer of this epistle, the Apostle John, who so calls himself either on account of his age, he being now near an hundred years of age, having outlived all the apostles: or on account of his office, being a bishop or overseer, not only of the church at Ephesus, but of all the Asiatic churches, which is the same with an elder; nor is this incompatible with his being an apostle; see 1Pe_5:1, the elect lady is the person he writes unto; by whom is designed not the church of Christ, since such a way of speaking is unusual; and besides, he speaks of coming to see her face to face, and of the children of her elect sister: but some particular person, some rich, as well as gracious woman of John's acquaintance; and these words, "elect lady", are neither of them proper names of the person: some think that the word "Kyria", rendered "lady", was the name of

the person, as "Domina" with the Romans, and answers to the Hebrew word "Martha"; for as ,

"Mar", signifies lord, so , "Martha, lady"; and then the inscription runs, "to the choice" or "excellent Martha"; and the Syriac and Arabic versions read, "to the elect Kyria": and others think that the word rendered elect is a proper name, and that this person's name was "Electa", as "Electus" (d) is a man's name; and then it must read thus, "to the lady Electa"; but her sister

also is so called, and it can hardly be thought that two sisters should be both of a name; neither of them are proper names, but characters and titles of respect and honour: she is called a "lady", because she was a person of distinction and substance, which shows that God sometimes calls by his grace some that are rich and noble; and also that titles of respect and honour, where flattery is avoided, may be lawfully given to persons of dignity and wealth; so Nazianzen (e) calls his own mother by the same title; and it was usual to call women by this name from fourteen years of age (f): and this person also is said to be "elect"; either because she was a choice, famous, and excellent person, not only for her birth, nobility, and riches, but for her virtue, grace, and good works; or because she was chosen unto eternal life and salvation; and which the apostle might know without a special and divine revelation, by the Gospel coming with power to her; by the grace that was wrought in her; by the faith of God's elect, which she appeared to have, seeing it worked by love; and which may be, and ought to be concluded in a judgment of charity, of everyone that professes faith in Christ, and walks according to it; and this also makes it appear that election is of particular persons, and not of nations, communities, and churches, as such; nor is it unusual to salute single persons under this character; see Rom_16:13, this epistle is inscribed not only to this lady, but also to "her children"; who were not infants, but grown up, and had made a profession of the truth, and walked in it, 2Jo_1:4, and both the mother and the children the apostle represents as the objects of his love: whom I love in the truth; either as being in the truth and faith of the Gospel; for though all men are to be loved as men, and to be done well to, yet they that are of the household of faith, or are in the faith, are in and especial manner to be loved and respected; see Gal_6:10; or the sense is, that the apostle loved this lady and her children sincerely and heartily, without dissimulation; not in word and in tongue, but in deed and in truth, 1Jo_3:18, and not I only, but also all they that have known the truth; either the Lord Jesus Christ, who is the truth; not with a notional knowledge, but with the knowledge of approbation and affection; with a fiducial and appropriating one: or the Gospel, the word of truth; not with a speculative, but with a spiritual and experimental knowledge of it: and this is not to be understood of every individual person then living, which had such a knowledge of the truth; for it cannot be reasonably thought that every individual person should know this lady and her children; but of all such persons who had any knowledge of them; for such who are born again by the word of truth, love not only him that begot them, but all those who are begotten of him: this shows in what sense the word "all" is sometimes taken.

4. HENRY, Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually,

I. The saluter, not expressed by name, but by a chosen character: The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed.

II. The saluted - a noble Christian matron, and her children: To the elect lady and her children.

A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha

got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and

his religion. They owe more to him than others do; though usually not many noble are called.

Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but

one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their

election of God. And her children; probably the lady was a widow; she and her children then are

the principal part of the family, and so this may be styled an economical epistle. Families may

well be written to and encouraged, and further directed in their domestic love, and order, and

duties. We see that children may well be taken notice of in Christian letters, and they should

know it too; it may avail to their encouragement and caution. Those who love and commend

them will be apt to enquire after them. This lady and her children are further notified by the

respect paid them, and that, 1. By the apostle himself: Whom I love in the truth, or in truth,

whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or

exercise of love; and he especially loved those who loved him, that Lord who loved him. 2. By all

her Christian acquaintance, all the religious who knew her: And not I only, but also all those

that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth

demands acknowledgment, and those who see the evidences of pure religion should confess and

attest them; it is a good sign and great duty to love and value religion in others. The ground of

this love and respect thus paid to this lady and her children was their regard to the truth: For the

truth's sake (or true religion's sake) which dwelleth in us, and shall be with us for ever.

Christian love is founded upon the appearance of vital religion. Likeness should beget affection.

Those who love truth and piety in themselves should love it in others too, or love others upon

the account of it. The apostle and the other Christians loved this lady, not so much for her

honour as her holiness; not so much for her bounty as her serious Christianity. We should not be

religious merely by fits and starts, in certain moods and moons; but religion should still dwell

within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion

once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be

totally extinguished: Which shall be with us for ever.

5.JAMISON, 2Jo_1:1-13. Address: Greeting: Thanksgiving for the elect ladys faithfulness in the truth: Enjoins love: Warns against deceivers, lest we lose our reward: Conclusion.

The elder In a familiar letter John gives himself a less authoritative designation than apostle; so 1Pe_5:1.

lady Bengel takes the Greek as a proper name Kyria, answering to the Hebrew Martha. Being a person of influence, deceivers (2Jo_1:7) were insinuating themselves into her family to seduce her and her children from the faith [Tirinus], whence John felt it necessary to write a warning to her. (But see my Introduction and see on 1Pe_5:13). A particular Church, probably

that at Babylon, was intended. Church is derived from Greek Kuriake, akin to Kuria, or Kyria

here; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly.

love in the truth Christian love rests on the Christian truth (2Jo_1:3, end). Not merely I love in truth, but I love in THE truth.

all All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. The communion of love is as wide as the communion of faith [Alford].

5B, IVP COMMENTARY, Unlike 1 John, 2 John has the formal characteristics of a true

letter: the sender and recipients are iden tified and a greeting typical of ancient letters is

passed on to them. And yet the identification of the author is unusual, for where one

would expect a personal name, the author refers to himself only as the Elder (ho

presbyteros). Literally the word means someone who is old, but because those who

were old were deemed to have wisdom and expe rience that qualified them to be

leaders, an "elder" was someone who was also in a position of authority (Deut 19:12;

Josh 20:4; Ruth 4:2; Ezra 10:4; Acts 11:30; 14:23; 15:2, 23; 16:4; 20:17; Jas 5:14; 1 Pet

5:1; 1 Tim 5:17; Tit 1:5). The Elder must have been well known and respected by his

readers. He expects them to recognize him without further identi fication and to follow

his instructions. As in 1 John, he speaks of them as children (vv. 4, 13), suggesting both

the intimacy and the authority he has with them. That he is writing to other

congregations suggests that his authority extends beyond one local congregation.

The congregation to which he is writing is designated metaphorically as the chosen lady

and her children;we would say "the church and its members." Regularly in the

Scriptures Israel or the church is designated as a woman or the bride of Yahweh or

Christ (Is 54:1, 13; Jer 6:21; 31:21; Lam 4:2-3; Jn 3:29; 2 Cor 11:2; Gal 4:25-26; Eph

5:22; Rev 18--19). Chosen recalls Jesus' statement in John 15:16, "You did not choose

me, but I chose you." The church is not a voluntary organization but the fellowship of

those called together by Christ. For such a fellowship, family imagery is all the more

appropriate, for it suggests the bonds of intimacy and love that bind the family together.

Family imagery also underscores that it was not by the children's initiative that this

family came into existence.

In his greeting to the congregation the Elder repeats two important themes: truth (vv. 1-

4) and love (vv. 1, 3, 5-6). Truth includes matters of both faith and practice, and thus

designates what Christians are to believe (v. 7; 1 Jn 4:2; 5:6) and how they are to live

(vv. 5-6). Truth is the reality to which Christians are committed, and they are known by

their commitment to it.

But that reality is not simply a static and objective entity or set of beliefs. We tend to

think of truth as a number of abstract propositions that we are to comprehend and

believe. But for the Elder, truth is a vital force that can be personified as living in us and

being with us. Because it comes from the living God, truth is a dynamic power that

abides with believers, enabling them to know what is true. And because truth comes

from God, it exists forever and remains with the faithful, just as God exists eternally and

remains in relationship with the faithful. If we could capture John's view of truth as a

force that, because it is the work of God's own Spirit, shapes and empowers us, we

might be less prone to think of truth as something that depends upon us to preserve it.

In reality, we depend upon the truth to guard us--and not vice versa--because we

depend upon God. Only as the truth abides in us do we abide in the truth. But we are

somewhat too quick to reverse that relationship, and put human beings in the place

where God's activity and power belong.

The actual greeting is similar to the somewhat standardized greetings and blessings

found in other New Testament epistles (such as Rom 1:7; Gal 6:16; 1 Tim 1:2; 2 Tim

1:2; Jude 2). This is the only use of mercyin the Johannine writings. Six other instances

of peace appear, all in the Gospel of John (14:27; 16:33; 20:19, 21, 26). Peace is the

assurance that Christians have in knowing that, whatever the world may bring, they are

kept secure in God's love and truth by God's own power (Jn 14:27; 16:33).

Surprisingly, graceappears elsewhere only in the Gospel of John, and then only in the

opening prologue (Jn 1:14, 16-17). Grace summar izes the revelation and salvation that

we have received in the Incarnate Word. So while the opening greeting of 2 John may

well echo a standard form of greeting, we should understand its content in light of the

Chris tian conception of grace, mercy and peace, supremely manifested in God's work

in Jesus Christ. Those who live in Christ can be confident that grace, mercy and

peace will be and are theirs. Thus the greeting is really a promise: grace, mercy and

peace . . . will [always] be with us.

6. PULPIT, FROM very early times some have held the opinion that the Second Epistle is addressed to a community, which is spoken of allegorically as "the elect lady," her "elect sister" being a sister community; but at no time does there seem to have been any doubt that the Third Epistle is addressed to an individual. It certainly would be an extravagant hypothesis that Gains symbolizes a Church. 3Jn_1:1

To Gaius the beloved ( ). This is additional reason for thinking that in the Second Epistle is not a proper name; if it were we should probably have the same formula as we have

here, . The name Gaius occurs elsewhere in the New Testament four times (Act_19:29; Act_20:4; Rom_16:23; 1Co_1:14); as it was as common in the Roman Empire as John Smith is among ourselves, it would be rash to infer that the Gaius addressed here is the same as any of those mentioned elsewhere. In all probability there are at least four persons of this name in the New Testament. In the opening of this Epistle also we have to remark the characteristic repetition of the word "truth," which occurs four times in the first four verses. Deeds, in which Gaius and Demetrius were rich, not words, of which Diotrephes was so prodigal, are what win the approbation and love of the apostle. The thing which he hates is unreality; the object of his special adoration is "the truth;" "to walk in the truth" is nothing less than to follow in the footsteps of the Lord.

7. DR. GRANT RICHIESON, THE ELDER, There are two main usages of the word elder in the New Testament: 1) a person old in age (Acts 2:17) and 2) someone who holds the office or rank of leadership in the local church (Acts 20:17, 18; Ti 1:5,7). The elder here is the apostle John who holds rank in the cause of Christ. Ac 20:17 From Miletus he sent to Ephesus and called for the elders of the church] 28 Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 1 Pe 5:1 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed] Titus 1:5 For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you 6 if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. 7 For a bishop [a bishop is an elder] must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, 8 but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, 9 holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict. To the elect lady and her children, Some interpreters believe that the phrase elect lady and her children refers metaphorically to the local church in Ephesus and its constituents. However, it is more natural or normal to take this phrase literally as a woman and her children. John does not name this woman. The elect lady is a lady chosen of God. This elect lady was probably a

widow with children. God chooses women to do His work. Apparently the elect lady exercised love at the expense of truth. She showed hospitality to itinerate false teachers. These people denied Jesus as the sovereign Son of God. Genuine hospitality does not advance error. Love should never violate truth; instead, genuine love upholds truth. There is a close relationship between truth and love in the Scriptures.

PRINCIPLE: True biblical love is always bound by truth. APPLICATION: There is a close relationship between truth and love in the Word of God. Truth is the motivation and context of genuine Christian love. True love is bound by truth. Pop psychology says that we love people regardless of what they believe. It contends that we are to put aside what we believe. Divergence and pluralism are the new standard of orientation to people. The principles of the Word never surrender truth for love. Faithfulness to truth overshadows and governs true biblical love. 2 Co 13:7 Now I pray to God that you do no evil, not that we should appear approved, but that you should do what is honorable, though we may seem disqualified. 8 For we can do nothing against the truth, but for the truth. Ga 2:11 Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; 12 for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. 13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. 14 But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews? Everything we specifically know about God is through the truth of Scripture. Jn 8:31 Then Jesus said to those Jews who believed Him, If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free. 2 Ti 2:15 Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.

Jas 1:18 Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.

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2 John 1 whom I love in truth, Love here is not romantic love. Whom is in the plural, making reference to both the elect lady and her children. John loves these people in truth. Jn 17:17 Sanctify them by Your truth. Your word is truth. The I is emphatic in the Greek. It may be that the heretics did not love the church at Ephesus but merely preyed on them. Truth and love are the two major subjects of 2 John. Christian love is more than mere sentiment. It revolves around the structure of truth. John loves the elect lady and her children in the sphere of truth. John loves people within the framework of the truth. He reiterates the word truth five times in the first four verses. Truth refers to the fundamentals of the Christian faith, so truth is the essential prerequisite for fellowship. Ti 3:15 All who are with me greet you. Greet those who love us in the faith. Grace be with you all. Amen. and not only I, but also all those who have known the truth Many others knowledgeable of the truth and operating in the sphere of truth also love the elect lady and her children. We love the truth because we came to know Truth Himself. 1 Ti 2:4 ]who desires all men to be saved and to come to the knowledge of the truth. PRINCIPLE: True Christian love revolves around the structure of truth. APPLICATION: Christians do not love each other because they are temporarily compatible or naturally drawn to each other, but because of the truth they share with each other. Unbelievers can come to know the truth of Christianity in a casual sense, but not in a true and genuine sense.

Biblical love is always conditioned by truth. This love is more than mere sentiment. It does not lean on the attractiveness of its object. It rests on the Truth Himself, Jesus the Lord. Christian love rests on Christian truth. We cannot compromise truth and genuine love biblically. Biblical truth and love closely interrelate. They are inseparable traveling companions. Genuine love cannot exist apart from Bible truth. They can never be divorced.

8. BI, Truth the bond of love

How much is implied very often by the phrase or style with which a letter is begun or ended! How different is the formal Sir from My dear Sir; and, again, how much does this differ from the intimacy which addresses by a Christian name! Those different styles mean a great deal; and as it is now, so it was in the Apostolic age. St. John calls himself by way of endearment the Presbyter, when writing to a family with which he has been long on terms of intimacy. Nothing is more welcome to persons of simple character who are in high office than an opportunity of laying its formalities aside; they like to address others and to be themselves addressed in their personal capacity, or by a title in which there is more affection than form. And he introduces himself to them by a description around which so much affection had gathered, and which seemed to have acquired a new appropriateness in his advanced age. To whom does he write? The Presbyter to the elect lady and her children. It may be that the word translated lady is really a proper name, Kyria. She was an elderly person, probably a widow, living with her grown-up children. When St. John says that she was loved by all them that knew the truth, he makes it plain that her name was at least well known in the Asiatic Churches, and that she was a person of real and high excellence. What Dorcas was to St. Peter; what Lydia of Philippi, and Phoebe of Cenchrea, and Priscilla, and many others were to St. Paul, such was this Christian lady to St. John.

I. The atmosphere of this friendship was sincerity. Whom I love, not in the truth (there is no article in the original), but in truth. Not truly: St. John would have used an adverb to say that. What he means is that truthtruth of thought, truth of feeling, truth of speech and intercoursewas the very air in which his affection for this Christian lady had grown up and maintained itself. And the word which he uses to describe this affection points to the same conclusion. It stands for that kind of affection which is based on a reasoned perception of excellence in its object; and thus it is the word which is invariably used to describe the love that man ought to have for God. But such a love as this between man and man grows up and is fostered in an atmosphere of truthfulness. It is grounded not on feeling or passion, but on a reciprocal conviction of simplicity of purpose; and, being true in its origin, it is true at every stage of its development. That the sense of a common integrity of purpose, a common anxiety to be true, and to recognise truth, is an atmosphere especially favourable to the growth of personal friendships, is observable at this moment in England among students of the natural sciences. The common investigation, prosecuted day by day, into natural facts and laws; the assurance of a common nobility of purpose, of a common liability to failure, of a common anxiety to pursue and proclaim factcreates a feeling of brotherhood which traverses other differences, and is an enrichment of human life. St. John loved this lady and her children in truth; and therefore he did not hesitate, when occasion made it a duty, to put a strain on their affection. Those who love in truth, like St. John, can, when it is necessary to do so, carry out St. Pauls precept about speaking the truth in love. St. John, as a great master of faith and charity, could be at once tender and uncompromising. It was necessary in these days at Ephesus. There were dangers to

which the apostle could not close his eyes. His love was not a vague sentiment, unregulated by any principle; it was a love of all men, but it was pre-eminently a love of each mans immortal soul. Therefore in proportion to its sincerity and intensity it was outspoken. It would be well if there was more of love in truth, as distinct from love by impulse, among us; among those of us, for instance, who are already bound to each other by ties of natural affection. Sincerity does not chill natural love; but it raises a mere passion to the rank of a moral power. How much trouble might parents not save their children in after years by a little plain speaking, dictated, not by the desire to assert authority, but by simple affection! Too often parents love their children, not in truth, but with a purely selfish love. They will not risk a passing misunderstanding, even for the sake of the childs best interests hereafter.

II. What was the motive-power of St. Johns love? St. John replies, For the Truths sake, which dwelleth in us, and shall be with us for ever. He adds that all who knew the truth share in this affection. By the truth St. John here means a something the very existence of which appears improbable or impossible to some minds in our own day. He means a body of ascertained facts about God, about the soul, about the means of reaching God, and being blessed by Him, about the eternal future, about the true rule of mans conduct, and the true secret of his happiness and well-being. Other knowledge which human beings possess is no doubt true; such, for instance, as that which enables us to make the most of the visible world in which God has placed us. But St. John calls this higher knowledge the truth; as being incomparably more important; as interesting man, not merely in his capacity of a creature of time, but in his capacity of a being destined for eternity. And this truth, as St. John conceived it, was not merely a set of propositions resting upon evidence. It was that: but it was more. It centred in a Person whom St. John had seen, heard, touched, handled; who had died in agony, and had risen in triumph from death, and had left the world with an assurance that He would return to judge it. To share this faith was to share a bond of common affection. To have the same ideal of conduct before the soul; the same view of the meaning of life; the same hopes and fears about that which will follow it; above all, the same devotion to a Personthe Incomparable Person of Jesus Christwas to have a vast fund of common sympathy. To us it might have seemed that, with the Church expanding around him, St. Johns mind would have been wholly occupied with the larger interests of administration; and that he would have had no leisure to attend to the wants of individuals. And if St. John had been only a statesman, endeavouring to carry out a great policy, or only a philosopher intent upon diffusing his ideas, he would have contented himself, to use the modern phrase, with acting upon the masses. But as an apostle of Christ he had a very different work to do: he had to save souls. And souls are to be saved, not gregariously, but one by one. They who are brought out of darkness and error into a knowledge and love of God and His Blessed Son, generally are brought by the loving interest and care of some servant of Christ. No philosophy can thus create and combine. The philosophers of all ages, even if good friends among themselves, can only set up a fancied aristocracy of intellect for themselves, and are very jealous about admitting the people into the Olympus of their sympathies. No political scheme can do this: history is there to answer. But love, with sincerity for its sphere, and with Jesus Christ for its object, can do it. Love did it of old, love does it now. And, among the counteracting and restorative influences which carry the Church of Christ unharmed through the animated and sometimes passionate discussion of public questions, private friendships, formed and strengthened in the atmosphere of a fearless sincerity, and knit and banded together by a common share in the faith of ages, are, humanly speaking, among the strongest. One and all, we may at some time realise to the letter the language of St. John to this Christian mother. (Canon Liddon.)

The elect lady

I. What the apostle says as descriptive of her character.

1. John does not mean to represent her as faultless. He views her not as infallible and impeccable, not beyond the need of cautions and admonitions, which tie therefore administers.

2. Neither does he furnish us with a full delineation of her character, but gives us a few intimations which will enable us to estimate her worth.

(1) The foundation of all her excellencies washer personal and evangelical godliness.

(2) Her regard to the truth is expressed by her walking in it. Walking implies life, action, and progress; and she exemplified the influence of the principle by walking in the knowledge of the truth; in the practice of the truth; in the profession of the truth; and in the service of the truth; or, as the apostle expresses it, in being a fellow-helper to the truth.

(3) She seems to have been a woman of some rank and distinction.

(4) Again, we see that this excellent lady was in wedded life. Nothing, however, is said of her husband. This may be accounted for in two ways. First, he may not have been a Christian: and if so, and if when she married him she was herself a Christian, she disregarded the requisition to marry only in the Lord; and she had no reason to complain of any trials resulting from it. But she may have been herself converted after the union; while he remained in the same state as before. Or, secondly, her husband might have been dead: and, considering the representation given here of the state of her family, this appears to be much more probable than that he was a heathen or an infidel. Now, if this was true, she had been called to sustain the most painful of all bereavements, and was a widow; and a widow indeed, for she was a maternal widow. Her children, like herself, were found walking in truth.

(5) Finally, this elect lady had not only holy offspring, but pious connections and relatives. The children of thine elect sister greet thee. If you say this was no part of her character, yet it was, surely, no inconsiderable part of her happiness. And who can tell how far it was in answer to her prayers, and the result of her example, endeavours, and influence?

II. What the apostle does as expressive of his regard.

1. He writes her an epistle. How vain would many feel, if they could show a letter addressed to themselves from an extraordinary scholar, or genius, or statesman, or warriora Chatham, or a Wellington. What was it then to receive a letter thus indited and directedThe elder unto the elect lady and her children, whom I love in the truth.

2. He honours her not only with a letter, but with a visit.

(1) We ought to be thankful for ink and paper. They identify information; they perpetuate intelligence; they annihilate distance; they enable us to talk without being heard. Still, however nimble the pen of a ready writer may be, it cannot utter a thousandth part of the overflowings of the tongue.

(2) We know not the place of the residence of this lady; and therefore we know not how far John had to travel: nor can we tell the mode of his conveyance; for he could hardly, at his age, travel on foot. He speaks of his intended journey with pleasure; yet he could not be insensible of the difficulties, dangers, and uncertainties of travelling; especially in those days, and under a weight of years. He, therefore, expresses himself concerning it dependently and piously; and says, I trust to come unto you; acknowledging the providence of God, and confiding for the issue in Him.

(3) But see the advantage which John desires and expects from the journey itselfThat our joy may be full. They were to be blessings to each other; not only the apostle to the disciple, but the disciple to the apostle. There is no such thing as independence: all are needful, all are useful. We are not only one body in Christ, but every one also members one of another.

3. The power of the social principle; and the value, not only of friendship, but of actual intercourse.

(1) How pleasing is it to meet face to face, and commune, after long separation and absence; especially if, during that separation, we have experienced trying circumstances and perilous events.

(2) How pleasing to meet face to face, and commune, in the apartments and confinements of trouble.

(3) How pleasing to meet face to face, in the exercises of social devotion in the sanctuary.

(4) What will it be to meet face to face in heaven? Then our joy will be full. (W. Jay.)

The salutation

Present-day pressure has driven the good old style of epistolary writing out of the market. The Church of Christ has well-nigh forgotten the power of the pen. We intrust all teaching to the tongue and the press. Parents, ministers, and Sunday-school teachers may keep in touch with the hearts of their children and scholars by an occasional letter, brimful of holy thoughts and aspirations.

I. The person who salutes. The elder. Many of the best expositors have naturally inferred that the apostle used the term elder because it had become an appellative among the people owing to his old age. John was the only survivor of the wonderful Apostolic band.

II. The persons saluted. The elect lady and her children.

1. We know that she was a Christian. Elect in Christ Jesus is the full meaning, for the election of grace must not be separated from the means which bring it about. Salvation is not favouritism, but agreement. It is the effect that points to the cause, as the river reminds one of the source. This view of election is in harmony with human liberty and responsibility.

2. We know that she was a mother. With the cares of the household and anxiety about their children, mothers are often depressed. The truly pious mother is more anxious about the salvation of her children than about any other matter.

3. We know that she was a mother surrounded by her family.

III. The ground of mutual union. Whom I love in truth. Everything tends to show that the elect lady was possessed of many embellishments such as society delights to recognise, and the worth of which the Apostle John would be the last to undervalue, and yet love for the truth is the only ground of affection which he acknowledges. Christian love can only be excited by character built upon Divine truth.

IV. The devout invocation. Grace, mercy, peace, shall be with us, etc.

V. The source of all blessing. From God the Father, and from Jesus Christ, the Son of the Father.

VI. The final condition. In truth and love. (T. Davies, M. A.)

Honour of women in the old world

We are sometimes told by Christian apologists that women have acquired an honour since the preaching of the gospel, which was almost denied them in the old world; and that because the feminine type of character is commended to us by the example of Him who was emphatically the sufferer. I believe both assertions have a foundation of truth in them; but that they are not true, and therefore would not have been adopted or commended by the apostle. It is not true that women were not honoured in the old world. I might allude to the Jewish feeling about mothers. In that character the highest and Divinest promises rested upon them. But they do not only appear as mothers. Deborah is a judge and a prophetess of the people. Miriam leads the songs which celebrate the deliverance of the nation from Pharaoh. Greek history, again, pays high honour to women. The Trojan war, the subject of its earliest legends, of its noblest song, is undertaken in vindication of female honour and the sacredness of the marriage bond. In the Homeric poems, the freewoman is treated with reverence; even the captive taken in war is not without honour. The Roman State, which almost rests on the authority of fathers, was anything but neglectful of the mother and the wife. The traditional origin of the Republic is the retribution for the wrong done to Lucretia. One of the earliest stories, that of Coriolanus, illustrates the honour which even the proudest, most wilful son paid to her who had borne and nursed him. Some of the noblest recollections of the perishing commonwealth are connected with the name of Cornelia, the mother of the Gracchi, and Portia, the wife of Brutus. It is dishonest to over look these facts; and being dishonest, it is unchristian. We do not honour Christ by disparaging that which took place before He dwelt on earth. (F. D. Maurice, M. A.)

Whom I love in the truth.

Christian friendship

Whom I love in the truth. It was not an ordinary kind of friendship. It did not rest on kindred, nor on neighbourhood, nor on business, nor on country, nor on common tastes and pursuits, nor even on services rendered and gratitude for these returned; it was a friendship shared by all who knew the truth, it was for the truths sake which dwelleth in us and shall be with us for ever. The Truth meant much for John and for such as he reckoned friends. It was a certain body of doctrine, no doubt, held by him and them very dogmatically indeed; but it was not abstract doctrine, it was doctrine subsisting in the personal, historical, living Christ. It is plain that friends who hold a common relation to the truth thus understood will be friends after a quite distinct and very lofty fashion. They have a birth and kinship not of this world (1Pe_1:22-23). They live by virtue of a principle the world cannot understand, even the truth which dwelleth in us. And they are practically influenced in their daily conduct by the hope of sharing the many mansions of the Fathers house.

1. Those who love one another in the truth will love in truth; sincerity marks all friendship worthy to be called Christian.

2. This friendship is always fruitful. Ten thousand little things done or not done, and which the friend who benefits by them may not always know, are the habitual outcome of friendship for the truths sake. And there is one fruit which from its nature is least of all seen or talked about, which yet is both the commonest and the best that friendship can yieldprayer for one another.

3. Christian friendship may sometimes be severe. A friend, in proportion to the purity and spiritual intensity of his love, will discern faults and weaknesses and dangers which, for friendships sake, he must not wink at.

4. This friendship hallows and strengthens all the other ties that bind us to one another.

5. It is another distinguishing excellence of Christian friendship that it bears strain best. This love yields mutual gentleness and forbearance and tender-heartedness.

6. Christian friendship has the widest reach. It boasts of its comprehensiveness hereAnd not I only, but also all they that have known the truth.

7. The crowning distinction of this friendship is that it is not dissolved by death itself. (A. M. Symington, D.D.)

The permanent love of friendship

Some love for pleasure. Isaac loved Esau because venison was his delight. An adulterer loves an harlot for the satisfying of his filthy lust. Some love for profit: they love their friends as they do their cows, horses, and groundsfor the benefit they reap by them. Some love for beauty: so Shechem loved Dinah. Some love for honour and promotion, in hope to be preferred by such a great man. All these stand upon a tickle ground; pleasure vanisheth, and that quickly too, then love vanisheth together with it. When Amnon had gotten his pleasure of Tamar he hated her more than before he loved her. Riches betake themselves to their wings, as Solomon speaketh, and fly away, then love flies away too. If a rich man become a poor man we set not much by him. Honour is mutable: the nail that is now aloft is in the dirt, as it fell out with Haman, then he is little regarded of any of his followers. Beauty fades away like a flower, then love fades away too; love for the truths sake, for Christs sake, for the gospels sake, and that will be a permanent love. (W. Jones, D. D.)

Christ the inspiration of Christian love

The enthusiasm of humanity may be caught from the example and inspiration of Jesus Christ. The mill-wheel wilt cease to revolve when the waters of the rushing stream are cut off; the moving train will stop when the glowing heat cools within the hidden chamber, and charity in this world will degenerate into a professional schedule without inspiration and without power unless we keep Jesus as our example. (J. Mitchell.)

8. RBC MINISTRIES, 1-6, The story is told of a king who had a silver bell placed in a high tower of his palace early in his reign. He announced that he would ring the bell whenever he was happy so that his subjects would know of his

joy.

The people listened for the sound of that silver bell, but it remained silent. Days turned into weeks, and weeks into months, and months into years. But

no sound of the bell rang out to indicate that the king was happy.

The king grew old and gray, and eventually he lay on his deathbed in the palace. As some of his weeping subjects gathered around him, he discovered that he had really been loved by his people all through the years. At last the king was happy. Just before he died, he reached up and pulled the rope that

rang the silver bell.

Think of it--a lifetime of unhappiness because he didn't know that he was warmly loved and accepted by his loyal subjects.

Like that monarch, many lonely souls live out their days without the joy of

knowing they are loved and appreciated by others. Do you know people who need an encouraging word? If so, tell them how much they mean to you. It may be just what's needed to bring joy into their lives. --R W DeHaan (Our

Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Someone gave me a cheering word Of which I was in need,

And faith was bolstered once again By just that tiny deed. --Sheldon

The human spirit rings with hope at the sound of an encouraging word.

2 because of the truth, which lives in us and will be

with us forever:

1.BARNES. For the truths sake - They love this family because they love the truth, and see it so cordially embraced and so happily exemplified. Those who love the gospel itself will rejoice in all the effects which it produces in society, on individuals, families, neighborhoods, and their hearts will be drawn with warm affection to the places where its influence is most fully seen.

Which dwelleth in us - In us who are Christians; that is, the truths of the gospel which we have embraced. Truth may be said to have taken up a permanent abode in the hearts of all who love religion.

And shall be with us for ever - Its abode with us is not for a night or a day; not for a month or a year; not for the few years that make up mortal life; it is not a passing stranger that finds a lodging like the weary traveler for a night, and in the morning is gone to be seen no more; it has come to us to make our hearts its permanent home, and it is to be with us in all worlds, and while ceaseless ages shall roll away.

2. CLARKE, For the truths sake - On account of the Gospel.

Which dwelleth in us - By the grace which it has proclaimed.

And shall be with us - For God will preserve not only the Christian religion but its truth, all its essential doctrines for ever. And they that abide in the truth shall go whither that truth leads, i.e. to glory. The Armenian has a strange reading here: For the truths sake which dwelleth in us, because it is also with you; and ye shall be with us for ever. But this is supported by no other version, nor by any MS.

3. GILL, For the truth's sake, which dwelleth in us,.... Not for her high birth, nobility, or riches; but either for Christ's sake, who is the truth, and who dwells in the hearts of believers by faith, and who is the same that dwells in one as in another; and on his account it is that saints love one another, because they belong to him, he is formed in them, and his image is stamped upon them; and every like loves its like: or for the Gospel's sake, which has a place, and dwells in every saint, and is the same for matter and substance in one as in another; and unity of mind and judgment produces unity of affection: or for the sake of the truth of grace, the inward principle of grace, which dwells in every regenerate person; a communication of the experience of which knits the saints one to another: and shall be with us for ever; where Christ enters and takes up his abode, from thence he never finally and totally departs, though he may sometimes hide his face with respect to communion, or withdraw his gracious presence; and where the Gospel has once took place in the heart, and is become the ingrafted word, it can never be rooted out, or be removed; and where the truth of grace is, it will remain; it is an incorruptible seed, a well of living water, springing up into eternal life.

4. PULPIT, Beloved, I pray that in all respects (not "above all things"St. John would surely never

have said that) thou mayest prosper and be in health, even as thy soul prospereth. The apostle wishes that

his earthly career may be as bright as his spiritual career is; may he have a sound body for his sound

mind, and may his fortunes be sound also. The Greek for "prosper" means exactly to "have a

good career."

4B. PULPIT, Ideal prosperity.

"Beloved, I wish above all things that thou mayest prosper," etc. The Authorized Version of this verse

seems to carry the meaning that St. John valued physical health and secular prosperity above everything

else. The original does not convey such a meaning. Revised Version, "Beloved, I pray that in all things

thou mayest prosper and be in health, even as thy soul prospereth."

I. THE APOSTLE PRAYS THAT HIS FRIEND GAIUS MAY HAVE TEMPORAL PROSPERITY AND PH

YSICAL HEALTH. From the expression of this desire in so brief a letter, we may infer that St. John

regarded these things as of great importance.

1. Secular prosperity is desirable. Non-success in business is to be deprecated. For our own sake, for the

sake of our families, and for the sake of our usefulness, prosperity in temporal things is desirable. Wealth

is a wonderful power; and in the hands of a wise man it is a great boon both to himself and to others.

2. Physical health is desirable. Health of body, for many obvious reasons, is one of God's best gifts to

man. It is important also for other reasons which are not obvious to all. The state of the body exercises a

great influence upon the mind and soul. It is the organ and agent of both; and, if it be unhealthy, our

impressions of the outward will be untrue, and our influence upon the outward will be limited and feeble.

Our spiritual feelings and expressions are considerably toned and coloured by our physical condition.

II. THE APOSTLE INDICATES THE REMARKABLE SPIRITUAL PROSPERITY OF HIS FRIEND CAIUS

. This is clear from his making his spiritual prosperity the measure of the desired bodily health and

temporal prosperity. The next verse also contributes evidence of this prosperity of soul. It was seen in his

growing acquaintance with the truth and his growing conformity to the truth. "Brethren] bare witness

unto thy truth, even as thou walkest in truth." Perhaps Gaius himself needed this assurance of his spiritual

prosperity. "The words of the apostle seem to imply," says Dr. Binney," that the health of Gains was

somewhat enfeebled. This might affect his feelings, and render the actual prosperity of his soul, while

visible to others, unperceived by himself; his excellence was obvious to all who knew him, though bodily

infirmity or mental depression concealed the truth from his own consciousness. On this account he was

addressed by John in the words of encouragementwords delicately but strongly conveying the apostle's

confidence in his spiritual state, and assuring him, at the same time, of his constantly sharing in his

supplications and prayers." This spiritual prosperity is more important than material progress and

success.

III. THE APOSTLE MAKES THE PROSPERITY OF HIS SOUL THE MEASURE OF THE PHYSICAL HE

ALTH AND SECULAR PROSPERITY DESIRED FOR GAIUS. This is profoundly significant. Unless our

spiritual prosperity be at least commensurate with our temporal prosperity, the latter ceases to be a

blessing. All the worldly wealth which a man possesses which is more than proportionate to the wealth of

his soul, he will do well to get rid of at once, or by Divine grace bring the wealth of his soul into proportion

with it. Without this correspondence we cannot use wealth aright, riches will injure us, the material will

crush the spiritual in us. When outward riches are more than proportionate to his godliness and grace,

they are a curse to their possessor. But when there is a proportion between the two, wealth is a blessing

worthy an apostle's prayer. What astounding revolutions would take place if this prayer were universally

realized! What transformations in health! Many now hale and strong would become weak and sickly.

Many now diseased and feeble would become sound and vigorous. What transformations

in circumstances! Many pampered sons and daughters of riches and luxury would come to poverty and

want. Many of the indigent would pass from the abode of penury to the palace of ease and plenty. "A

terrible wish this," says Binney, "if it were offered for and were to take effect upon many a professor: it

would blast them in body and ruin them in circumstances; it would render them, like the Church that

thought itself rich and increased in goods, ' poor, and miserable, and blind, and naked.'" Shah I offer this

prayer for you? If this prayer were realized, the physical would bear the true proportion to the spiritual,

and the temporal to the eternal. Learn how far secular wealth is desirable.W.J.

5.JAMISON, For the truths sake joined with I love, 2Jo_1:1. They who love in the truth, also love on account of the truth.

dwelleth in us, and shall be with us for ever in consonance with Christs promise.

6.R GRANT RICHIESON, 2 John 1:2 because of the truth Love comes from the truth of Gods Word. Biblical love goes far beyond sentiment and human sympathy. Knowledge of the person and work of Christ cannot do anything else but affect the way we think of others. which abides in us The Word of God lives in and dwells in the believer. Dt 6:6 And these words which I command you today shall be in your heart. Dt 11:18 Therefore you shall lay up these words of mine in your heart and in your soul, and bind them as a sign on your hand, and they shall be as frontlets between your eyes.

Jn 15:7 If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. 1Jn 2:14 I have written to you, fathers, Because you have known Him who is from the beginning. I have written to you, young men, Because you are strong, and the word of God abides in you, And you have overcome the wicked one. PRINCIPLE: God always predicates biblical love on truth. APPLICATION: Truth demands response. We cannot help but love others if we genuinely understand the love of God for us in Christ. Like begets like. Love begets love. God is love and those who love Him love others. Truth makes love possible. Truth binds Christians together in a special bond.

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2 John 2 4because of the truth which abides in us and will be with us forever:4 and will be with us forever John now makes an assertion of promise. Truth will be with us forever in consort with Christs promise. The Bible will never go out of existence. No one can escape its truth. Mt 24:35 Heaven and earth will pass away, but My words will by no means pass away. 1Pe 1:22 Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, 23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever, 24 because All flesh is as grass, And all the glory of man as the flower of the grass. The grass withers, And its flower falls away,25 But the word of the Lord endures forever. Now this is the word which by the gospel was preached to you. PRINCIPLE: The eternal Word of God can never be accommodated to current situations.

APPLICATION: Popular thinking of our day says that it does not matter what we believe as long as we love others. Difference of opinion does not matter. The primary value is the agreement to differ. This is not biblical. We must never accommodate truth to the situation because truth is more valuable than the situation. Ps 138:2 I will worship toward Your holy temple, And praise Your name For Your lovingkindness and Your truth; For You have magnified Your word above all Your name. Jn 10:35 If He called them gods, to whom the word of God came (and the Scripture cannot be broken)] Gods primary instrument for speaking to us is His Word. The Bible will safeguard us against fanaticism and heresy. God furthers His purpose in our lives through His Word. Maximum application of Gods Word to experience brings us to the point of maturity. Gods Word will change our attitude toward people and our outlook on life. We will love more and care more. Ac 20:32 So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. 1Th 2:13 For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. 2Ti 2:15 Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. We can determine the measure of our spiritual growth by our attitude toward the Bible. We will grow in admiration of the meticulous accuracy of the Bible as a book without discrepancy, error or mistakes. God makes no mistakes in His Word. All agnostics, atheists and detractors of the Bible will be long gone before the Bible goes out of existence. The Bible will march on into eternity. It is the one book that tells how everything will turn out. 1Co 2:13 These things we also speak, not in words which mans wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.

2Ti 3:16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.

3 Grace, mercy and peace from God the Father and

from Jesus Christ, the Fathers Son, will be with us in

truth and love.

1.BARNES. Grace be unto you ... - See the notes at Rom_1:7. This salutation does not differ from those commonly employed by the sacred writers, except in the emphasis which is placed on the fact that the Lord Jesus Christ is the Son of the Father. This is much in the style of John, in all of whose writings he dwells much on the fact that the Lord Jesus is the Son of God, and on the importance of recognizing that fact in order to the possession of true religion. Compare 1Jo_2:22-23; 1Jo_4:15; 1Jo_5:1-2, 1Jo_5:10-12, 1Jo_5:20.

In truth and love - This phrase is not to be connected with the expression the Son of the Father, as if it meant that he was his Son in truth and love, but is rather to be connected with the grace, mercy, and peace referred to, as a prayer that they might be manifested to this family in promoting truth and love.

2. CLARKE, Grace be with you - This is addressed to her, her household, and probably that part of the Church which was more immediately under her care.

The Son of the Father - The apostle still keeps in view the miraculous conception of Christ; a thing which the Gnostics absolutely denied; a doctrine which is at the ground work of our salvation.

3. GILL, Grace be with you, mercy and peace,.... This form of salutation, or wish and prayer for the blessings mentioned,

from God the Father, and from the Lord Jesus Christ, is the same used by other apostles; see 1Ti_1:2 and See Gill on Rom_1:7. Only it is added here with respect to Christ, that he is the Son of the Father in truth and love; which is mentioned by the apostle to confirm the deity of Christ, which is plainly implied in wishing for the above things equally from him, as from the Father; and to oppose and confront some heretics of those times, who denied the true and proper sonship of Christ; and therefore he calls him, "the Son of the Father", the only begotten of the Father; and that "in truth", or truly and properly, and not in a figurative and metaphorical sense, as magistrates are called the sons of God, and children of the most High, by reason of their office; but so is not Christ, he is God's own Son, in a true, proper, and natural sense: and he is so "in love"; he is his well beloved Son, his dear Son, the Son of his love; as he cannot otherwise be; since he is not only the image of him, but of the same nature, and has the same perfections with him.

4. HENRY, What the apostle craves from these divine persons. (1.) Grace - divine favour and

good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be

conferred on sinful mortals. (2.) Mercy - free pardon and forgiveness; those who are already rich

in grace have need of continual forgiveness. (3.) Peace - tranquility of spirit and serenity of

conscience, in an assured reconciliation with God, together with all safe and sanctified outward

prosperity. And these are desired in truth and love, either by sincere and ardent affection in the

saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as

productive of continued truth and love in the saluted; these blessings will continually preserve

true faith and love in the elect lady and her children; and may they do so!

5.JAMISON, Grace be with you One of the oldest manuscripts and several versions have us for you. The Greek is literally, Grace shall be with us, that is, with both you and me. A prayer, however, is implied besides a confident affirmation.

grace ... mercy ... peace Grace covers the sins of men; mercy, their miseries. Grace must first do away with mans guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace.

the Lord The oldest manuscripts and most of the oldest versions omit the Lord. John never elsewhere uses this title in his Epistles, but the Son of God.

in truth and love The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in 2Jo_1:4; love, in 2Jo_1:5. Paul uses FAITH and love; for faith and truth are close akin.

6. DR GRANT RICHISON, 2 John 3 Grace, mercy, and peace will be with you from God

the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.

Verse three is the salutation to 2 John. A salutation is not a prayer but a confident declaration.

God continues His word of assurance in verse 2 with this verse. Where truth and love prevail,

grace, mercy and peace predominate.

Grace,

Grace is all that God is free to do for us because of Christ. Grace places emphasis on the work

of God and not on our work. God extends His grace to us without merit on our part.

PRINCIPLE: Gods grace is all the resources He is able to give the believer freely.

APPLICATION: We never outgrow our need for Gods grace, mercy and peace. We cannot

operate our Christian lives effectively without these graces. We could no more do that than we

could exist without food and water.

Gods grace enables believers to give grace to others. It is not normally our nature to give. We

are naturally born selfish. Jesus was grace personified. Grace is something given, not earned. We

cannot curry brownie points with God. God donates His grace on a gratis basis.

Jn 1:14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as

of the only begotten of the Father, full of grace and truth. 16 And of His fullness we have all

received, and grace for grace.

Ro 12:3 For I say, through the grace given to me, to everyone who is among you, not to think of

himself more highly than he ought to think, but to think soberly, as God has dealt to each one a

measure of faith.

1Co 15:10 But by the grace of God I am what I am, and His grace toward me was not in vain;

but I labored more abundantly than they all, yet not I, but the grace of God which was with me.

2 Co 12:9 And He said to me, My grace is sufficient for you, for My strength is made perfect

in weakness. Therefore most gladly I will rather boast in my infirmities, that the power of Christ

may rest upon me.

Ja 4:6 But He gives more grace. Therefore He says: God resists the proud, But gives grace to

the humble.

1Pe 5:10 But may the God of all grace, who called us to His eternal glory by Christ Jesus, after

you have suffered a while, perfect, establish, strengthen, and settle you.

God corners the market on grace. He allows for no middlemen, no wholesaler or retailer. He

gives it directly and without strings. He allows no black market on grace.

He 4:16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find

grace to help in time of need.

God gives His sustaining grace to enable us to maintain our spiritual equilibrium. When

something upsets us, we display our old nature. We display this nature when we do not draw on

Gods grace but rely on our own resources. We discover that we are not nearly as spiritual as we

thought we were.

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2 John 1:3 mercy,

Grace precedes mercy. Mercy is Gods compassion toward us. God freely pardons violation of

His character. Mercy assumes need on the part of the subject.

La 3:22 Through the Lords mercies we are not consumed, Because His compassions fail not.

23 They are new every morning; Great is Your faithfulness.

PRINCIPLE: Mercy freely flows out of Gods grace.

APPLICATION: Mercy is akin to grace but it is not identical to grace. Mercy flows from Gods

grace. The reason God can be merciful toward us is because of the finished work of Christ on the

cross.

Sometimes parents cannot do anything for their children. All they can do is pity them--show

compassion to them. There are times when we cannot nurse them or put a bandage on them.

2Sa 24:14 And David said to Gad, I am in great distress. Please let us fall into the hand of the

Lord, for His mercies are great; but do not let me fall into the hand of man.

Ps 23:6 Surely goodness and mercy shall follow me All the days of my life;

And I will dwell in the house of the Lord Forever.

Ps 85:10 Mercy and truth have met together; Righteousness and peace have kissed.

Ps 103:8 The Lord is merciful and gracious, Slow to anger, and abounding in mercy.

Ro 12:1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a

living sacrifice, holy, acceptable to God, which is your reasonable service.

2 Co 1:3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God

of all comfort

Ep 2:4 But God, who is rich in mercy, because of His great love with which He loved us

We need Gods mercy every day. We must come to the throne of grace to confess sins daily.

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2 John 3 and peace Peace is the internal tranquilitythat God gives to those who fellowship with Him. Peace brings

harmony to the soul. There is no mercy until first God extends His grace. There is no peace until

first God extends His mercy. Peace always follows grace and mercy.

will be with you

It is the believers birthrightto daily live in Gods grace, mercy and peace. These three spiritual

commodities are available to us at any moment in which we choose to draw upon them.

PRINCIPLE: Peace flows from Gods grace and mercy.

APPLICATION: Every Christian has peace with God (Ro 5:1). Jesus resolved that issue once

and for all. He settled that issue at the cross. However, not every Christian has the peace of

God (Ph 4:6, 7).

Non-Christians try to find peace by drowning their heartaches in booze or drugs. They hate their

lives. They cant wait until they can drown their sorrows. That is sublimation and escapism.

They will never find peace in sublimation. Neither will Christians find peace in sublimation.

They must come to grips with their problems and turn them over to the Lord.

What is eating you? Who is giving you grief? What is your problem? Do you know that God

is tapping His foot waiting for you come to Him? Peace comes to us when we trust in Him.

Is 26:3 You will keep him in perfect peace, Whose mind is stayed onYou, Because he trusts in

You.

Jn 14:27 Peace I leave with you, My peace I give to you; not as the world gives do I give to

you. Let not your heart be troubled, neither let it be afraid.

Jn 16:33 These things I have spoken to you, that in Me you may have peace. In the world you

will have tribulation; but be of good cheer, I have overcome the world.

Ro 15:13 Now may the God of hope fill you with all joy and peacein believing, that you may

abound in hope by the power of the Holy Spirit.

1Th 5:23 Now may the God of peace Himself sanctify you completely; and may your whole

spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

God is the God of peace.

Ro 15:33 Now the God of peace be with you all. Amen.

Ro 16:20 And the God of peace will crush Satan under your feet shortly. The grace of our Lord

Jesus Christ be with you. Amen.

Php 4:9 The things which you learned and received and heard and saw in me, these do, and the

b>God of peace will be with you.

He 13:20 Now may the God of peace who brought up our Lord Jesus from the dead, that great

Shepherd of the sheep, through the blood of the everlasting covenant, 21 make you complete in

every good work to do His will, working in you what is well pleasing in His sight, through Jesus

Christ, to whom be glory forever and ever. Amen.

Peace comes when we allow the Holy Spirit to fill us.

Ga 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness,

faithfulness

Col 3:15 And let the peace of God rule in your hearts, to which also you were called in one

body; and be thankful.

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2 John 3 from God the Father

John assures his readers of the source of their grace, mercy and peace. Note the two occurrences

of the word from. We do not get the three spiritual commodities of grace, mercy and peace

from the natural world. They do not originate down here. The Father is one of two fountainheads

of grace, mercy and peace.

The New Testament regularly uses the formula God the Father. There is no confusion on this

issue. God is the Creator of everyone but the Father of few.

Mt 7:21 Not everyone who says to Me, Lord, Lord, shall enter the kingdom of heaven, but he

who does the will of My Father in heaven.

Jn 1:12 But as many as received Him, to them He gave the right to become children of God, to

those who believe in His name: 13 who were born, not of blood, nor of the will of the flesh, nor

of the will of man, but of God.

and from the Lord Jesus Christ, The two givers (the Father and the Son) are equal givers from (immediate personal source).

the Son of the Father, This unique statement is the only occurrence of the phrase the Son of the Father in the New

Testament. John designates this title here to put stress on the Incarnation of Christ. The Father

and Son are coeternal and coequal. There never was nor ever will be anyone like God the Son.

PRINCIPLE: God is the only source of grace, mercy and peace.

APPLICATION: We do not get grace, mercy and peace in college or university. Professors there

know nothing about these things. The tools they chose for arriving at truth will not allow them to

discover these wonderful spiritual commodities. The only source of these spiritual commodities

is found in God.

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2 John 3 in truth and love

We experience grace, mercy and peace in the sphere of truth and love. Truth and love are the

conditions for grace, mercy and peace. The Christian walk rests on truth and is demonstrated in

love.

Truth makes love discerning so love never undermines truth. Love moderates truth so that truth

does not show itself in harshness. Fellowship always revolves around both truth and love. Truth

is the sphere of principle and love is the sphere of attitude and action. Truth makes genuine love

viable.

PRINCIPLE: God always conditions love by truth.

APPLICATION: We can emphasize love at the expense of truth and we can emphasize truth at

the expense of love. Love must always be predicated on truth. Giving material aid without the

context of truth is not a Christian act. Propagation of error in the name of love is not truth! That

is simply sentimentality.

In an attempt to unite religions into an ecumenical movement, some religionists try to reduce the

things they believe to almost zero. They cannot tolerate truth. The Bible repudiates such ideas.

Ep 4:15 but, speaking the truth in love, may grow up in all things into Him who is the head

Christ

Jesus is truth personified. He is the love of God wrapped up as one incredible gift of God.

Jn 14:6 Jesus said to him, I am the way, the truth, and the life. No one comes to the Father

except through Me.

Ep 4:20 But you have not so learned Christ, 21 if indeed you have heard Him and have been

taught by Him, as the truth is in Jesus

Jesus is also the personification of love.

2 Co 9:15 Thanks be to God for His indescribable gift!

1Ti 1:5 Now the purpose of the commandment is love from a pure heart, from a good

conscience, and from sincere faith

2Ti 2:15 Be diligent to present yourself approved to God, a worker who does not need to be

ashamed, rightly dividing the word of truth.

7. BI, Grace, mercy, and peace

Grace in Scripture comprehends all the senses that it bears, separately and apart, in our common dialects. When you say of a royal person, How gracious he is; when you say of a beautiful woman, What grace there is in her; when you speak of a man not having the grace to return a benefit that has been done to him; you indicate some aspect of that grace which the Source of all good bestows upon men; which becomes in them a comeliness answering to His from whom it is derived; which awakens the reaction that we call gratitude or thanksgiving. And this grace being manifested towards creatures who have need of daily forgiveness is inseparable from mercy, which, like it, proceeds from the nature of the being who shows it, and becomes an element in the nature of the being to whom it is showedthe merciful obtaining mercy. And this grace or mercy flowing forth towards creatures who have been alienated from their Creator, who have been at war with Himand, being at war with Him, have been, necessarily, at war with each other and themselvesbecomes peace or atonement. But that the grace, because it is royal, free, and undeserved, may not be supposed to be capricious; that the mercy may not be taken as dependent on the mercy which it calls forth; that the peace may not be judged by the results which it produces here, where oftentimes the proclamation of it is the signal of fresh fighting; they are declared to come from God the Father and from Jesus Christ the Son of the Father, in truth and love; these being the essential Godhead; these dwelling absolutely in the Father; shining forth to all in the life of the Son; while the Spirit in whom they are eternally united imparts them to the family in heaven and earth. (F. D. Maurice, M. A.)

Grace first

Our poverty wants grace, our guilt wants mercy, our misery wants peace. Let us ever keep the apostles order. Do not let us put peace, our feeling of peace, first. The emotionalists is a topsy turvy theology. Apostles do not say peace and grace, but grace and peace. (Bp. Wm. Alexander.)

The common salutation

In this short letter John does not grudge space for a salutation. It is the common salutation or benediction that might be pronounced on any Christian, whether having little more than a decent profession, or distinguished, as this lady was, by works truly good. What familiarity has made words of course to us were not words of course or empty form to John, although he must have repeated and heard them oftener than any of us. That is one thought: we should linger over the words till they get a firm grip on our hearts, till we feel their Divine meaning. And another thought is this: each individual needs the whole of this benediction. Do we not often lose ourselves in the mass? Grace, mercy, peace: the blessings stand in their due order, the first leading to the second, and the second securing the third. There is a fourth word, indeed, which includes all the three, the greatest word in any languagelove. John reaches to it at the end of his sentence. But it could not have been used instead of grace and mercy. For grace expresses the Divine favour viewed as undeserved. It is the fountain of every good and perfect gift coming down from the Father of lights to us who have no claim on Him, who have nothing of our own to call forth love. Mercy, again, is more than simple grace; it is sovereign love pitying and pardoning sinners, those who positively deserve ill from God. Then peace comes in its place and

order. If that peace with God, a clear and substantial reality in a crucified and interceding Mediator, then all other peace. The Elder is careful to make prominent the source from whence the supreme blessing comes. It is from God indeed, but from God in His new covenant relation to manfrom God the Father. God was now for them not less the Creator, the Lawgiver, the Judge, but He was, in Christ, also and above all the Father. And from the Lord Jesus Christ. Here there is no distracting perplexity, there is only fulness and rest, when the heart, rather than the head, is engaged about grace, mercy, and peace. In Johns mind the holy mystery of the Trinity was, while none the less sublime, more a fact than a mystery, for he had beheld the Lord Jesus Christ manifesting the glory of the Father, full of grace and truth, and bearing away the sin of the world. This benediction is distinguished by the words being added, In truth and love. (A. M. Symington, D. D.)

Grace, mercy, and peace

Grace, mercy, and peace stand related to each other in a very interesting manner. The apostle starts, as it were, from the fountain-head, and slowly traces the course of the blessing down to its lodgment in the heart of man. Grace, referring solely to the Divine attitude and thought; mercy, the manifestation of grace in act, referring to the workings of that great Godhead in its relation to humanity; and peace, which is the issue in the soul of the fluttering down upon it of the mercy which is the activity of the grace. Grace from God the Father and from the Lord Jesus Christ, the Son of the Father. These two, blended and yet separate, to either of whom a Christian man has a distinct relation, these two are the sources, equally, of the whole of the grace. The Scriptural idea of grace is love that stoops and that pardons and that communicates. The first thing, then, that strikes me in it, is how it exults in that great thought that there is no reason whatsoever for Gods love except Gods will. The very foundation and notion of the word grace is a free, undeserved, unsolicited, self-prompted, and altogether gratuitous bestowment, a love that is its own reason. Gods love is like an artesian well; whensoever you strike up comes, self-impelled, gushing into light because there is such a central store of it beneath everything, the bright and flashing waters. Grace is love that is not drawn out, but that bursts out, self-originated, undeserved. And then let me remind you that there lies in this great word the preaching that Gods love, though it be not turned away by, is made tender by our sin. Grace is love extended to a person that might reasonably expect, because he deserves, something very different. Then, if we turn for a moment from that deep fountain to the stream, we get other blessed thoughts. The love, the grace, breaks into mercy. As grace is love which forgives, so mercy is love which pities and helps. Gods grace softens itself into mercy, and all His dealings with us men must be on the footing that we are not only sinful, but that we are weak and wretched, and so fit subjects for a compassion which is the strangest paradox of a perfect and Divine heart. The mercy of God is the outcome of His grace. And as is the fountain and the stream, so is the great lake into which it spreads itself when it is received into a human heart. Peace comes, the all-sufficient summing up of everything that God can give, and that men can need, from His loving-kindness and from their needs. The world is too wide to be narrowed to any single aspect of the various discords and disharmonies which trouble men. Peace with God; peace in this anarchic kingdom within me, where conscience and will, hopes and fears, duty and passion, sorrows and joys, cares and confidence, are ever fighting one another; where we are torn asunder by conflicting aims and rival claims, and wherever any part of our nature asserting itself against another leads to intestine warfare and troubles the poor soul. All that is harmonised and quieted down, and made concordant and co-operative to one great end, when the grace and the mercy have flowed silently into our spirits and harmonised aims and desires. There is peace that comes from submission; tranquillity of spirit, which is the crown and reward of obedience; repose, which is the very smile upon the face of faith, and all these things are given

unto us along with the grace and mercy of our God. And as the man that possesses this is at peace with God and at peace with himself, so he may bear in his heart that singular blessing of a perfect tranquillity and quiet amidst the distractions of duty, of sorrows, of losses, and of cares. And now one word as to what this great text tells us are the conditions for a Christian man, of preserving, vivid and full, these great gifts, Grace, mercy, and peace be unto you, or, as the Revised Version more accurately reads, shall be with us in truth and love. Truth and love are, as it were, the space within which the river flows, if I may so say, the banks of the stream. Or, to get away from the metaphor, these are set forth as being the conditions abiding in which, for our parts, we shall receive this benedictionIn truth and in love. To abide in the truth is to keep our selves conscientiously and habitually under the influence of the gospel of Jesus Christ, and of the Christ who is Himself the Truth. They who, keeping in Him, realising His presence, believing His word, founding their thinking about the unseen, about their relations to God, about sin and forgiveness, about righteousness and duty, and about a thousand other things, upon Christ and the revelation that He makes, these are those who shall receive Grace, mercy, and peace. (A. Maclaren, D. D.)

8. PULPIT, For I rejoiced greatly. We must not lose sight of the "for," which is full of meaning. The

elder has just expressed a wish that the external well-being of Gains may equal the well-being of his soul;

and he is quite sure of the latter, for brethren keep coming and bearing witness to the fact. The good

report of Gains is still greater joy to the apostle than the evil report of Diotrephes is a sorrow to him. The

language in condemnation of Diotrephes, severe as it is, is not so strong as this in thankful delight

respecting Gaius: Greater joy have I none than (to hear of) these things. "Greater" is made doubly

emphatic, first by position at the beginning of the sentence, and secondly by the double

comparative .

9. MACLAREN, Alexander Maclaren

Grace be with you. mercy, and peace, from God the Father, and from the Jesus Christ, the Son of the Father, in truth and love. 2 John 1:3.

WE have here a very unusual form of the Apostolic salutation. Grace, mercy, and peace are put together in this fashion only in Pauls two Epistles to Timothy, and in this the present instance; and all reference to the Holy Spirit as an agent in the benediction is, as there, omitted. The three main words, Grace, mercy, and peace, stand related to each other in a very interesting manner. If you will think for a moment you will see, I