2 John 1 commentary

Religion turns compliments into real expressions of respect and love. And old disciple is honourable; an old apostle and leader of disciples is more so. The letter is to a noble Christian matron, and her children; it is well that the gospel should get among such: some noble persons are called. Families are to be encouraged and directed in their love and duties at home. Those who love truth and piety in themselves, should love it in others; and the Christians loved this lady, not for her rank, but for her holiness. And where religion truly dwells, it will abide for ever. From the Divine Persons of the Godhead, the apostle craves grace, Divine favour, and good-will, the spring of all good things. It is grace indeed that any spiritual blessing should be given to sinful mortals. Mercy, free pardon, and forgiveness; for those already rich in grace, need continual forgiveness. Peace, quietness of spirit, and a clear conscience, in assured reconciliation with God, together with all outward prosperity that is really for good: these are desired in truth and love.

It is good to be trained to early religion; and children may be beloved for their parents' sake. It gave great joy to the apostle to see children treading in their parents' steps, and likely in their turn to support the gospel. May God bless such families more and more, and raise up many to copy their example. How pleasing the contrast to numbers who spread irreligion, infidelity, and vice, among their children! Our walk is true, our converse right, when according to the word of God. This commandment of mutual Christian love, may be said to be a new one, in respect of its being declared by the Lord Christ; yet, as to the matter, it is old. And this is love to our own souls, that we obey the Divine commands. The foresight of the decay of this love, as well as of other apostacies, or fallings away, might engage the apostle to urge this duty, and this command, frequently and earnestly.

The deceiver and his deceit are described: he brings some error concerning the person or office of the Lord Jesus. Such a one is a deceiver and an antichrist; he deludes souls, and undermines the glory and kingdom of the Lord Christ. Let us not think it strange, that there are deceivers and opposers of the Lord Christ's name and dignity now, for there were such, even in the apostles' times. The more deceivers and deceits abound, the more watchful the disciples must be. Sad it is, that splendid attainments in the school of Christ, should ever be lost. The way to gain the full reward is, to abide true to Christ, and constant in religion to the end. Firm cleaving to Christian truth unites us to Christ, and thereby to the Father also; for they are one. Let us equally disregard such as abide not in the doctrine of Christ, and those who transgress his commands. Any who did not profess and preach the doctrine of Christ, respecting him as the Son of God, and salvation by him from guilt and sin, were not to be noticed and countenanced. Yet in obeying this command, we must show kindness and a good spirit to those who differ from us in lesser matters, but hold firmly the all-important doctrines of Christ's person, atonement, and holy salvation.

The apostle refers many things to a personal meeting. Pen and ink were means of strengthening and comforting others; but to see each other is more so. The communion of saints should be maintained by all methods; and should tend to mutual joy. In communion with them we find much of our present joy, and look forward to happiness for ever.

INTRODUCTION

Authenticity.--That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from Irenæus [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." Dionysius of Alexandria (in Eusebius [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. Alexander of Alexandria cites 2Jo 10, 11, as John's [Socrates, Ecclesiastical History, 1.6]. Cyprian [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The Muratori fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and Cosmas Indicopleustes in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But Ephrem the Syrian quotes the Second Epistle of John. Eusebius [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1; 3Jo 1). Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." Jerome [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, Papias, in Eusebius [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus Cyril of Jerusalem, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So Gregory Nazianzen, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which Origen notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.

To whom addressed.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Ac 19:20), or Gaius of Corinth (Ro 16:23; 1Co 1:14), or Gaius of Derbe (Ac 20:4), it is hard to decide. Mill believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1.

The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1). And it closes, "The children of thy elect sister greet thee" (2Jo 13). Now, 1Pe 1:1, 2, addresses the elect in Asia, &c., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clement of Alexandria) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. Neander, Alford, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.

Date and place of writing.--Eusebius [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 9, 10).

2Jo 1-13. Address: Greeting: Thanksgiving for the Elect Lady's Faithfulness in the Truth: Enjoins Love: Warns against Deceivers, Lest We Lose Our Reward: Conclusion.

1. 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 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 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 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].

2. For the truth's sake--joined with "I love," 2Jo 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 Christ's promise.

3. 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 man's 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 4; love, in 2Jo 5. Paul uses FAITH and love; for faith and truth are close akin.

4. I found--probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jo 12; 3Jo 10, 14.

of thy children--some.

in truth--that is, in the Gospel truth.

as--even as. "The Father's commandment" is the standard of "the truth."

5. I beseech--rather (compare Note, see on 1Jo 5:16), "I request thee," implying some degree of authority.

not ... new commandment--It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on 1Jo 2:7, 8).

that we--implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.

6. "Love is the fulfilling of the law" (Ro 13:10), and the fulfilling of the law is the sure test of love.

This is the commandment--Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.

7. As love and truth go hand in hand (2Jo 3, 4), he feels it needful to give warning against teachers of untruth.

For--giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jo 6).

many--(1Jo 2:18; 4:1).

are entered--The oldest manuscripts read, "have gone forth," namely, from us.

confess not ... Jesus ... in the flesh--the token of Antichrist.

is come--Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [Neander]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mt 11:3; He 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [Bengel].

This is a, &c.--Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.

8. Look to yourselves--amidst the widespread prevalence of deception so many being led astray. So Christ's warning, Mt 24:4, 5, 24.

we lose not ... we receive--The oldest manuscripts and versions read, "That YE lose not, but that YE receive."

which we have wrought--So one oldest manuscript reads. Other very old manuscripts, versions, and Fathers, read, "which YE have wrought." The we being seemingly the more difficult reading is less likely to have been a transcriber's alteration. Look that ye lose not the believing state of "truth and love," which WE (as God's workmen, 2Co 6:1; 2Ti 2:15) were the instruments of working in you.

a full reward--of grace not of debt. Fully consummated glory. If "which YE have wrought" be read with very old authorities, the reward meant is that of their "work (of faith) and labor of love." There are degrees of heavenly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory hanging on Jesus shall be fully happy. But the larger the vessel, the greater will be its capacity for receiving heavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received five cities; each according to his capacity of rule, and in proportion to his faithfulness. Compare 1Co 15:41. "There is no half reward of the saints. It is either lost altogether, or received in full; in full communion with God" [Bengel]. Still no service of minister or people shall fail to receive its reward.

9. The loss (2Jo 8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ.

transgresseth--The oldest manuscripts and versions read, "Every one who takes the lead"; literally, "goes," or "leads on before"; compare Joh 10:4, "He goeth before them" (not the same Greek). Compare 3Jo 9, "Loveth to have the pre-eminence."

hath not God--(1Jo 2:23; 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense.

He--emphatical: He and He alone. 10. If there come any--as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines.

receive him not ... neither bid him God speed--This is not said of those who were always aliens from the Church, but of those who wish to be esteemed brethren, and subvert the true doctrine [Grotius]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.

11. By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. Polycarp, the disciple of John, told contemporaries of Irenæus, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.

12. I would not write--A heart full of love pours itself out more freely face to face, than by letter.

paper--made of Egyptian papyrus. Pens were then reeds split.

ink--made of soot and water, thickened with gum. Parchment was used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates.

face to face--literally, "mouth to mouth."

full--Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose.

13. Alford confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.

The elder - John the apostle, who was now a very old man, generally supposed to be about ninety, and therefore he uses the term ὁ πρεσβυτερος, 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 - Εκλεκτῃ Κυρια· As Κυρια, kuria, may be the feminine of Κυριος, 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 εκλεκτη, 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, 2Jn 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.

For the truth's 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 truth's 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.

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.

That I found of thy children walking in truth - I have already supposed this Christian matron to be mother of a family, probably a widow, for no mention is made of her husband; and that she was also a deaconess in the church, and one in those house the traveling evangelists preached, and there they were entertained. The children mentioned here may either be her own children, or those members of the Church which were under her care, or some of both. The apostle was glad to find, probably by an epistle sent from herself to him, or from the information of some of the itinerant evangelists, that the work of God was prospering in the place where she lived, and also in her own household. He does not say that all were walking in the truth, but εκ των τεκνων, some of her children; there was a growing and spreading work, and there were many adversaries who strove to pervert them who had already believed, and perhaps were successful in drawing several away from their simplicity.

That which we had from the beginning - The commandment to love one another was what they had heard from the first publication of Christianity, and what he wishes this excellent woman to inculcate on all those under her care. The mode of address here shows that it was a person, not a Church, to which the apostle wrote.

And this is love - That is, our love is shown and proved by our walking according to the commandments of God; for love is the principle of obedience.

For many deceivers, etc. - Of these he had spoken before, see 1Jn 4:1, etc. And these appear to have been Gnostics, for they denied that Jesus was come in the flesh. And this doctrine, so essential to salvation, none could deny but a deceiver and an antichrist. Instead of εισηλθον are entered in, many excellent MSS. and versions have εξηλθον, are gone out. The sense is nearly the same.

Look to yourselves - Be on your guard against these seducers; watch, pray, love God and each other, and walk in newness of life.

That we lose not those things which we have wrought - That we apostles, who have been the means of your conversion, may not be deprived of you as our crown of rejoicing in the day of the Lord Jesus.

Instead of the first person plural, απολεσωμεν, etc., We lose, etc., many MSS., versions, and fathers, read the whole clause in the second person plural, απολεσητε, Ye lose, etc. Take heed to yourselves that Ye lose not the things which Ye have wrought, but that Ye receive a full reward. This reading is more consistent and likely, and is supported by at least as good evidence as the other. We find that if these persons did not keep on their guard they might lose their salvation, and the apostles their rejoicing in the day of the Lord Jesus. Even this intimation might put them on their guard. Had the apostle said ye cannot finally fall, what a different effect would it have produced! Griesbach has placed these readings in the margin as being very probable.

Whosoever transgresseth - Παραβαινων· He who passes over the sacred enclosure, or goes beyond the prescribed limits; and abideth not in the doctrine - does not remain within these holy limits, but indulges himself either in excesses of action or passion; hath not God for his Father, nor the love of God in his heart.

Hath both the father and the Son - He who abideth in the doctrine of Christ, his body is a temple of the Holy Trinity, and he has communion with the Father as his Father, and with the Son as his Savior and Redeemer.

If there come any unto you - Under the character of an apostle or evangelist, to preach in your house; and bring not this doctrine, that Jesus is come in the flesh, and has died for the redemption of the world.

Receive him not unto your house - Give him no entertainment as an evangelical teacher. Let him not preach under your roof.

Neither bid him God speed - Και χαιρειν αυτῳ μη λεγερε· And do not say, Health to him - do not salute him with Peace be to thee! The usual salutation among friends and those of the same religion in the east is, Salam aleekum, "Peace be to you;" which those of the same religion will use among themselves, but never to strangers, except in very rare cases. This is the case to the present day; and, from what John says here, it was a very ancient custom. We have often seen that peace among the Hebrews comprehended every spiritual and temporal blessing. The words mean, according to the eastern use of them, "Have no religious connection with him, nor act towards him so as to induce others to believe you acknowledge him as a brother."

Is partaker of his evil deeds - He that acts towards him as if he considered him a Christian brother, and sound in the faith, puts it in his power to deceive others, by thus apparently accrediting his ministry. No sound Christian should countenance any man as a Gospel minister, who holds and preaches erroneous doctrines; especially concerning the Lord Jesus. Nor can any Christian attend the ministry of such teachers without being criminal in the sight of God. He who attends their ministry is, in effect, bidding them God speed; no matter whether such belong to an established Church, or to any congregation of dissenters from it. But what St. John says here does not mean that we should deny such the common offices of humanity, charity, and mercy. No. In these offices we are equally bound to all men; far less does it intimate that we should persecute such on account of their heretical or heterodox sentiments. No. This right has God given to no man, to no Church, to no state. They who persecute others, even for the worst heretical opinions, may expect the heaviest judgments of Almighty God.

There is a remarkable addition here in several MSS. Of the Vulgate, and in some printed editions. Ecce praedixi vobis, ut in diem Domini nostri Jesu Christi non confundamini. "Behold, I have foretold this to you, that ye may not be confounded in the day of our Lord Jesus Christ."

This addition is found in the edition of Pope Sixtus the Fifth, and in the Complutensian Polyglot; but it is not acknowledged by any of the versions, nor by any Greek MSS.

Having many things to write - That is, I have many things that I might write to thee, but I think it best not to commit them to paper, because I hope to visit thee shortly, and speak fully of those matters, which will be a means of increasing the comfort both of thee and thy family, as well as my own. There is more comfort in mutual interviews among friends than in epistolaty correspondence,

The children of thy elect sister - Probably her own sister, who lived at Ephesus; and, being acquainted with the apostle's writing, desired to be thus remembered to her. Elect, both in this and the first verse, signifies excellent, eminent, or honorable. See on 2Jn 1:1 (note).

Amen is wanting in the most ancient MSS., and in most of the versions; but ἡ χαρις μετα σου and μεθ' ὑμων, Grace be with thee, or with you, is found in several MSS. and versions.

Subscriptions in the Versions: -

The end of the Second Epistle. - Syriac.

The Second Epistle of John is ended. - Philox. Syriac.

Praise be to God for ever, Amen! - Arabic.

In the Manuscripts: -

The Second of John. - Codex Alexandrinus and Codex Vaticanus.

The Second of John to the Parthians. - One of Colbert's MSS.

The Second catholic Epistle of St. John the apostle and divine.

There are other subscriptions, but, like the above, they are worthy of little regard.

This epistle is more remarkable for the spirit of Christian love which it breathes than for any thing else. It contains scarcely any thing that is not found in the preceding; and out of the thirteen verses there are at least eight which are found, either in so many words or in sentiment, precisely the same with those of the first epistle. The most remarkable part of it is the tenth and eleventh verses, (2Jn 1:10, 2Jn 1:11) relative to the orders concerning the heretical teacher; and from them we see how such teachers were treated in the apostolic Church. They held no communion with them, afforded them no support, as teachers; but did not persecute them.

On this model the conduct of all Christians should be formed, relative to the teachers of false doctrine in general. To go thus far, we have apostolical authority, to go farther, we have none. And let us still remember, in all cases it is our duty to love even our enemies, and consequently to do them any act of humanity and mercy.

The elder - An appellation suited to a familiar letter, but upon a weighty subject. To the elect - That is, Christian. Kuria is undoubtedly a proper name, both here and in 2Jo 1:5; for it was not then usual to apply the title of lady to any but the Roman empress; neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle. Whom - Both her and her children. I love in the truth - With unfeigned and holy love.

For the truth's sake, which abideth in us - As a living principle of faith and holiness.

Grace takes away guilt; mercy, misery: peace implies the abiding in grace and mercy. It includes the testimony of God's Spirit, both that we are his children, and that all our ways are acceptable to him. This is the very foretaste of heaven itself, where it is perfected. In truth and love - Or, faith and love, as St. Paul speaks. Faith and truth are here synonymous terms.

I found of thy children - Probably in their aunt's house, 2Jo 1:13. Walking in the truth - In faith and love.

That which we had from the beginning - Of our Lord's ministry. Indeed it was, in some sense, from the beginning of the world. That we may love one another - More abundantly.

And this is the proof of true love, universal obedience built on the love of God. This - Love. Is the great commandment which ye have heard from the beginning - Of our preaching.

Carefully keep what ye have heard from the beginning, for many seducers are entered into the world, who confess not Jesus Christ that came in the flesh - Who disbelieve either his prophetic, or priestly, or kingly office. Whosoever does this is the seducer - From God. And the antichrist - Fighting against Christ.

That we lose not the things which we have wrought - Which every apostate does. But receive a full reward - Having fully employed all our talents to the glory of him that gave them. Here again the apostle modestly transfers it to himself.

Receive this as a certain rule: Whosoever transgresseth - Any law of God. Hath not God - For his Father and his God. He that abideth in the doctrine of Christ - Believing and obeying it. He hath both the Father and the Son - For his God.

If any came to you - Either as a teacher or a brother. And bring not this doctrine - That is, advance anything contrary to it. Receive him not into your house - As either a teacher or a brother - Neither bid him God speed - Give him no encouragement therein.

For he that biddeth him God speed - That gives him any encouragement, is accessory to his evil deeds.

Having many things to write, I was not minded to write now - Only of these, which were then peculiarly needful.

The children of thy elect or Christian sister - Absent, if not dead, when the apostle wrote this.

1 THE elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth.

A general Name of Office fitly appropriated with Eminency here, he being the only Apostle, probably, now surviving on earth.

This appears to have been some noted Person, whom both her her singular Pi[illegible: 1 letter]ty, and Rank in the World, made eminent, and capable of having great Influence for the support of the Christian Interest.

Which her general Value with all that had known the Truth, (i. e. the Christians in those parts) shews. The Opinion that a Church is intended by this Appellation, had its greater probability, is of no great Importance; and needs not here be disputed.

Marginal references: 3 Joh. 1.

2 For the truths sake which dwelleth in us , and shall be with us for ever.

The indwelling of Evangelical Truth, which is here meant, signifies its deep Radication, and powerful transforming Efficacy in the Soul, so as to be productive of Holiness, as Iohn 17.17. than which nothing can be a greater Inducement among Christians of mutual Love.

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

Such Saluta[illegible: 3 letters]ns see explained, where they have formerly occurr'd.

Marginal references: Gr. shall be.

4 I rejoyced greatly that I found of thy children walking in the truth, as we have received a commandment from the Father.

Some of her Sons, its probably conjectured, he had met with, upon their Occasions, at Ephesus, where, 'tis thought, he now resided, and found them to have a good Savour of Religion, and to walk according to Rule, which was matter of great Joy to him.

Marginal references: 3 Joh. 3.

5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another .

He inculcates that great Precept, of which see 1 Ioh. 2.7, 8.

Marginal references: 1 Joh. 3.11.; Joh. 13.34. & 15.12. Eph. 5.2. 1 Pet. 4.8. 1 Joh. 3.23.

6 And this is love, that we walk after his commandments . This is the commandment▪ that as ye have heard from the beginning, ye should walk in it.

From this particular Command, he passes to what is more general, requiring in all things a strict and unanimo[illegible: 1 letter]s adherence to the pure, and primitive Doctrine of the Gospel, which would be the best Expression of Love to God, and the true Center and Bond of [illegible: 1 letter]ove to one another, as 1 Ioh. 5.1, 3.

Marginal references: Joh. 15.10.; 1 Joh. 2.24.

7 For many deceivers are entred into the world, who confess not Jesus Christ is come in the flesh: this is a deceiver, and an antichrist .

See 1 Ioh. 2.18, 22. and 4.3.

Marginal references: 1 Joh. 4.1.; 1 Joh. 4.2, 3.

8 Look to your selves that we lose not those things which we have wrought, but that we receive a full reward .

Such changes of the Person, as we her[illegible: 1 letter] find, are neither unusual, nor in Exhortation, inelegant; but some Copies read in the two latter clauses [ye.] He presses to constancy in the true incorrupt Christian Profession.

That the expected Recompence be not lost in the whole, or in any part, as Gal. 3.3, 4.

Marginal references: Gal. 3.4.; Or, gained. Some Copies read, which ye have gained, but that ye rec[illegible: 1 letter]ive, &c.

9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God; he that abideth in the doctrine of Christ, hath both the Father and the Son.

See 1 Iohn. 2.23.

Marginal references: 1 Joh. 2.23.

11 For he that biddeth him God-speed , is partaker of his evil deeds.

Such as bring any contrary Doctrine, (as Gal. 1.8.) ought not to be harbour'd, or countenanced by any encouraging Salutation, lest we involve our selves in the Participation of their Guilt, 1 Tim. 5.22.

12 Having many things to write unto you, I would not write with paper and ink; but I trust to come unto you, and speak face to face, that our joy may be full.

The latter, write, is not in the Greek Text; but the words bear this sense, that having many things to write, I would not by Paper and Ink, impart them to you (the Expression being elliptical) but hope to come, &c.

Marginal references: 3 Joh. 13.; Gr. mouth to mouth.; Joh. 17.13. 1 Joh. 1.4.; Or, your.

13 The children of thy elect sister greet thee. Amen .

They were, 'tis probable, with him at Ephesus, and took the occasion by him now writing, to transmit their Salutations.

This concluding Amen imports his Sincerity in what he had written.

Salutation. (a. d. 90.)

1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2 For the truth's sake, which dwelleth in us, and shall be with us for ever. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

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.

III. The salutation, which is indeed an apostolical benediction: Grace be with you, mercy, and peace, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love, v. 3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe,

1. From whom these blessings are craved, (1.) From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character—the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father's glory, and the express image of his person, who, with the Father, is also eternal life, 1 John i. 2.

2. 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!

IV. The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady. Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, v. 4. Possibly the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents' sake, but both by virtue of free grace. From the apostle's joy herein we may observe that it is pleasant to see children treading in good parent's steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.

Christian Love. (a. d. 90.)

5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

We come now more into the design and substance of the epistle; and here we have,

I. The apostle's request: Now, I beseech thee, lady. Considering what it is that he entreats, the way of address is very remarkable; it is not any particular boon or bounty to himself, but common duty and observance of divine command. Here he might command or charge; but harsher measures are worse than needless where milder will prevail; and the apostolical spirit is, of all other, the most tender and endearing. Whether out of deference to her ladyship, or apostolical meekness, or both, he condescends to beseech: And now I beseech thee, lady. He may be supposed speaking as another apostle does to a certain master to whom he writes: Wherefore, though I might be very bold in Christ (and according to the power with which Christ hath entrusted me) to enjoin thee that which is convenient, yet, for love's sake I rather beseech thee, being such a one as the aged, the elder. Love will avail where authority will not; and we may often see that the more authority is urged the more it is slighted. The apostolical minister will love and beseech his friends into their duty.

II. The thing requested of the lady and her children—Christian sacred love: That we love one another, v. 5. Those that are eminent in any Christian virtue have yet room to grow therein. But, as touching brotherly love, you need not that I write unto you; for you yourselves are taught of God to love one another. But we beseech you, brethren (and sisters), that you increase more and more, 1 Thess. iv. 9, 10.

1. This love is recommended, (1.) From the obligation thereto—the commandment. Divine command should sway our mind and heart. (2.) From the antiquity of the obligation: Not as though I wrote a new commandment unto thee, but that which we had from the beginning, v. 5. This commandment of mutual Christian love may be said to be a new one in respect of its new enaction and sanction by the Lord Christ; but yet, as to the matter of it (mutual holy love), it is as old as natural, Jewish, or Christian religion. This commandment must every where attend Christianity, that the disciples of it must love one another.

2. Then this love is illustrated from the fruitful nature of it: And this is love, that we walk after his commandments, v. 5. This is the test of our love to God, our obedience to him. This is love to ourselves, to our own souls, that we walk in obedience to divine commands. In keeping them there is great reward. This is love to one another, to engage one another to walk in holiness; and this is the evidence of our sincere, mutual, Christian love—that we (in other things) walk after God's commands. There may be mutual love that is not religious and Christian; but we know ours to be so, by our attendance to all other commands besides that of mutual love. Universal obedience is the proof of the goodness and sincerity of Christian virtues; and those that aim at all Christian obedience will be sure to attend to Christian love. This is a fundamental duty in the gospel-charter: This is the commandment, that, as you have heard from the beginning, you should walk in it (v. 6), that is, walk in this love. The foresight of the decay of this love, as well as of other apostasy, might engage the apostle to inculcate this duty, and this primordial command, the more frequently, the more earnestly.

Deceivers Condemned. (a. d. 90.)

7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

In this principal part of the epistle we find,

I. The ill news communicated to the lady-seducers are abroad: For many deceivers have entered into the world. This report is introduced by a particle that bespeaks a reason of the report. "You have need to maintain your love, for there are destroyers of it in the world. Those who subvert the faith destroy the love; the common faith is one ground of the common love;" or, "You must secure your walk according to the commands of God; this will secure you. Your stability is likely to be tried, for many deceivers have entered into the world." Sad and saddening news may be communicated to our Christian friends; not that we should love to make them sorry, but to fore-warn is the way to fore-arm them against their trials. Now here is, 1. The description of the deceiver and his deceit—he confesses not that Jesus Christ has come in the flesh (v. 7); he brings some error or other concerning the person of the Lord Jesus; he either confesses not that Jesus Christ is the same person, or that Jesus of Nazareth was the Christ, the anointed of God, the Messiah promised of old for the redemption of Israel, or that the promised Messiah and Redeemer has come in the flesh, or into the flesh, into our world and into our nature; such a one pretends that he is yet to be expected. Strange that after such evidence any should deny that the Lord Jesus is the Son of God and Saviour of the world! 2. The aggravation of the case—such a one is a deceiver and an antichrist (v. 7); he deludes souls and undermines the glory and kingdom of the Lord Christ. He must be an impostor, a wilful deceiver, after all the light that has been afforded, and all the evidence that Christ has given concerning himself, and the attestation God has given concerning his Son; and he is a wilful opposer of the person, and honour, and interest of the Lord Christ, and as such shall be reckoned with when the Lord Christ comes again. Let us not think it strange that there are deceivers and opposers of the Lord Christ's name and dignity now, for there were such of old, even in the apostle's times.

II. The counsel given to this elect household hereupon. Now care and caution are needful: Look to yourselves, v. 8. The more deceivers and deceits abound, the more watchful the disciples must be. Delusions may so prevail that even the elect may be endangered thereby. Two things they must beware of:—1. That they lose not what they have wrought (v. 8), what they have done or what they have gained. It is a pity that any religious labour should be in vain; some begin well, but at last lose all their pains. The hopeful gentleman, who had kept the commands of the second table from his youth up, lost all for want of less love to the world and more love to Christ. Professors should take care not to lose what they have gained. Many have not only gained a fair reputation for religion, but much light therein, much conviction of the evil of sin, the vanity of the world, the excellency of religion, and the power of God's word. They have even tasted of the powers of the world to come, and the gifts of the Holy Spirit; and yet at last lose all. You did run well, who hindered you, that you should not obey (or not go on to obey) the truth? Sad it is that fair and splendid attainments in the school of Christ should all be lost at last. 2. That they lose not their reward, none of it, no portion of that honour, or praise, or glory that they once stood fair for. That we (or you, as in some copies) receive a full reward. "Secure you as full a reward as will be given to any in the church of God; if there are degrees of glory, lose none of that grace (that light, or love, or peace) which is to prepare you for the higher elevation in glory. Hold fast that which thou hast (in faith, and hope, and a good conscience), that no man take thy crown, that thou neither lose it nor any jewel out of it," Rev. iii. 11. The way to attain the full reward is to abide true to Christ, and constant in religion to the end.

III. The reason of the apostle's counsel, and of their care and caution about themselves, which is twofold:— 1. The danger and evil of departure from gospel light and revelation; it is in effect and reality a departure from God himself: Whosoever transgresseth (transgresseth at this dismal rate), and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God; it is that whereby God draws souls to salvation and to himself. Those who revolt thence, in so doing revolt from God. 2. The advantage and happiness of firm adherence to Christian truth; it unites us to Christ (the object or subject-matter of that truth), and thereby to the Father also; for they are one. He that abideth (rooted and grounded) in the doctrine of Christ, he hath both the Father and the Son. By the doctrine of Christ we are enlightened in the knowledge of the Father and the Son; by it we are sanctified for the Father and the Son; thereupon we are enriched with holy love to the Father and the Son; and thereby prepared for the endless enjoyment of the Father and the Son. Now you are clean through the word which I have spoken to you, John xv. 3. This purity makes meet for heaven. The great God, as he has set his seal to the doctrine of Christ, so he puts a value upon it. We must retain that holy doctrine in faith and love, as we hope or desire to arrive at blessed communion with the Father and the Son.

Caution against Seducers. (a. d. 90.)

10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11 For he that biddeth him God speed is partaker of his evil deeds.

Here, I. Upon due warning given concerning seducers, the apostle gives direction concerning the treatment of such. They are not to be entertained as the ministers of Christ. The Lord Christ will distinguish them from such, and so would he have his disciples. The direction is negative. 1. "Support them not: If there come any unto you, and bring not this doctrine (concerning Christ as the Son of God, the Messiah and anointed of God for our redemption and salvation), receive him not into your house." Possibly this lady was like Gaius, of whom we read in the next epistle, a generous housekeeper, and hospitable entertainer of travelling ministers and Christians. These deceivers might possibly expect the same reception with others, or with the best who came there (as the blind are often bold enough), but the apostle allows it not: "Do not welcome them into your family." Doubtless such may be relieved in their pressing necessities, but not encouraged for ill service. Deniers of the faith are destroyers of souls; and it is supposed that even ladies themselves should have good understanding in the affairs of religion. 2. "Bless not their enterprises: Neither bid him God speed. Attend not their service with your prayers and good wishes." Bad work should not be consecrated or recommended to the divine benediction. God will be no patron of falsehood, seduction, and sin. We ought to bid God speed to evangelical ministration; but the propagation of fatal error, if we cannot prevent, we must not dare to countenance. Then,

II. Here is the reason of such direction, forbidding the support and patronage of the deceiver: For he that biddeth him God speed is partaker of his evil deeds. Favour and affection partake of the sin. We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people's transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defence. The Lord pardon our guilt of other persons' sins!

Conclusion and Salutation. (a. d. 90.)

12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 13 The children of thy elect sister greet thee. Amen.

The apostle concludes this letter, 1. With an adjournment of many things to personal conference: Having many things to write unto you I would not write with paper and ink; but I trust to come unto you, and speak face to face, that our joy may be full. Here it is supposed that some things are better spoken than written. The use of pen and ink may be a mercy and a pleasure; but a personal interview may be more so. The apostle was not yet too old for travel, nor consequently for travelling service. The communion of saints should be by all methods maintained; and their communion should tend to their mutual joy. Excellent ministers may have their joy advanced by their Christian friends. That I may be comforted together with you by the mutual faith both of you and me, Rom. i. 12. 2. With the presentation of service and salutation from some near relations to the lady: The children of thy elect sister greet thee. Grace was abundant towards this family; here are two elect sisters, and probably their elect children. How will they admire this grace in heaven! The apostle condescends to insert the nieces' duty (as we should call it), or dutiful salutation, to their aunt. The duty of inferior relations is to be cherished. Doubtless the apostle was easy of access, and would admit all friendly and pious communication, and was ready to enhance the good lady's joy in her nieces as well as in her children. May there by many such gracious ladies rejoicing in their gracious descendants and other relations! Amen.

CHAP. I. Verſe 1. The Elder to the elect Lady]

SAlmeron the Jeſuite ſaith (but very abſurdly) that Seneca's letters to S. Paul, and S. Pauls to Seneca, (as they are called) are for matter not much unlike this of S. John to the elect Lady, and to Gaius, and that of S. Paul to Philemon. Judicium ſit penes lectorem. Me thinks they are no more like then harp and harrow.

Verſe 3. For the truths ſake] This is the love that will hold again, and is a ſure ſigne of love unfained, when it is thus well founded. Siniſterity is oppoſite to ſincerity. Some love the Saints as Iſaac loved Eſau, for the veniſon that he brought him, &c.

Verſe 3. Grace be with you, &c.] This bleſſing belongs not only to the Lady and her children, but to all that rightly reade and hear the words of this Epiſtle, Revel. 1.3.

Verſe 4. I rejoyced greatly] This cheared up his good old heart more then any outward reſpects, or courteſies whatſoever. See 1 Theſſ. 3.8.

Walking in the truth] Not taking a ſtep or two, not breaking or leaping over the hedge to avoid a piece of foul way, but perſiſting in a Chriſtian courſe, &c. not ſtarting aſide to the right hand or the left.

Verſe 5. That we love, &c.] God laies no other commands upon us then what we may perform by love, that lightneth and ſweetneth all. His ſubjects and ſouldiers are all voluntiers, Pſal. 110.3.

Verſe 6. As ye have heard] He ſtudiouſly declines the ſuſpition of novelty. [non-Latin text not transcribed] See the Note on 1 John 2.7.

Verſe 7. For many deceivers] Gr. Cheaters, cozeners, [non-Latin text not transcribed] ſuch as can cog a die to deceive the unskilfull, Epheſ. 4 14. caſt a miſt to delude even the quick-ſighted.

Verſe 8. That we loſe not, &c.] The godly, when they fall into foul courſes, or grow remiſſe and leave their firſt love, may loſe what they have wrought, 1. in reſpect of the praiſe of men. 2. In reſpect of their own former feelings of Gods favour. 3. In reſpect of the fulneſſe of their reward in heaven. The Nazarite that broke his vow, was to begin all anew, Numb. 6.

Verſe 9. Hath not God] And ſo conſequently, hath nothing.Aug. Bern. Habec omnia qui habet habentem omni [illegible: 1 letter], He hath all, that hath the Haver of all: But ſine Deo omnis copiaest egestas. Plenty without God becomes penury. The wicked for want of God, in the fulneſſe of his ſufficiency is in ſtraits, Iob 20.22. as he that hath God for his portion, in the fulneſſe of his ſtraits, is in a ſufficiency.

Verſe 10. And bring not this doctrine] If he hold not the foundation, but be found heterodox and hereticall.

Receive him not, &c.] Illam domum in qua fuerit inventus hareticus diruend[illegible: 1 letter]m decernimus: Down with that houſe, that harbours an heretike, ſaid the Councel of Tholouſe in their Conſtitution againſt the Albigenſes, whom they miſtook for heretikes.

Neither bid him God ſpeed] Shew not love, where you ow nothing but hatred. I hate every falſe way, ſaith David. And I ſhall look upon Auxentius, as upon a devil, ſo long as he is an Arrian, ſaid Hilarius.

Verſe 11. Is partaker of his evil] 1. By his ſinfull ſilence and diſſimulation. 2. Next, by confirming the ſinner in his evil way. 3. Laſtly, by offence given to others.

Verſe 12. That our joy may be full] See, ſaith one, an Apoſtle furthered and quickned by the graces of a woman. When ſuch Grandees in grace have benefit by communion of Saints, how much more they whoſe meaſures are leſſe?

Verſe 13. The children of thine elect] Who probably ſojourned with S. Iohn for education-ſake. The Lady might ſay to the Apoſtle, as he in Virgil did to Aeneas, —ſub te toler are magistr[illegible: 1 letter] Militiam—tua cernere facta Aſſueſcant, primis & te mirentur ab annis.

The elder. See the Intro., 1, (2, d.)

Unto the elect lady. The elect or chosen Cyria. See Intro., & 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 (τεκνα) would include in itself both sons and daughters, but as the apostle immediately uses a masculine pronoun, (ους,) 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 2Jn 1:4 a part of them were Christians.

Whom I love in the truth. 1Jn 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, (εναληθεια), 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, ους, 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 as there is reason to believe that only a part of her children were pious. 2Jn 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, (2Jn 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.

(*) "elect lady" "The Lady Electa"

For the truth's sake. They love this family because they love the truth, and see it so cordially embraced and so happily exemplified. They who love the gospel itself will rejoice in all the effects which it produces in society, on individuals, families, neighbourhoods, 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 traveller for a night, and inthe 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.

Grace be unto you. etc, 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 reconising that fact in order to the possession of true religion. Comp. 1Jn 2:22,23; 4:15; 5:1,2,10-12, 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 ms 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.

I rejoiced greatly that I found, etc. That I learned this fact respecting some of thy children. The apostle does not say how he had learned this. It may have been that he had become personally acquainted with them when they were away from their home, or that he had learned it from others. The word used (ευρηκα) would apply to either method. Grotius supposed that some of the sons had come on business to Ephesus, and that John had become acquainted with them there. Of thy children walking in truth. That is, true Christians; living in accordance with the truth, for this constitutes the essence of religion. The expression used here, "of thy children," (εκτωντεκνων,) means some of thy children; implying that he knew of a part of them who were true Christians. This is clear from the Greek construction, because

(a.) if he had meant to say that he had found them all to be of this description, the sentiment would have been directly expressed, "thy children;" but as it is, some word is necessary to be understood to complete the sense; and

(b.) the same thing is demanded by the fact that the participle used (walking--περιπατουντας) is in the accusative case. If he had referred to them all, the participle would have been in the genitive, agreeing with the word children, (τωνπεριπατουντων.)--Lucke. Whether the apostle means to say that only a part of them had in fact embraced the gospel, or that he had only known that a part of them had done it, though the others might have done it without his knowledge, is not quite clear, though the former supposition appears to be the correct one, for if they had all become Christians it is to be presumed that he would have been informed of it. The probability seems to be that a part of her children only were truly pious, though there is no evidence that the others were otherwise than correct in their moral conduct. If there had been improper conduct in any of her other children, John was too courteous, and too delicate in his feelings, to allude to so disagreeable a circumstance. But "if that pious lady," to use the language of Benson, "had some wicked children, her lot was not peculiar. Her consolation was that she had some who were truly good. John commended those who were good, in order to excite them in the most agreeable manner to persevere."

As we have received a commandment from the Father. That is, as he has commanded us to live; in accordance with the truth which he has revealed. The Father, in the Scripture, is everywhere represented as the source of law.

(+) "of thy children" "found some of"

And now I beseech thee, lady. Or, "And now I entreat thee, Cyria" (κυρια.) See Intro. & 2. If this was her proper name, there is no impropriety in supposing that he would address her in this familiar style. John was probably then a very old man; the female to whom the epistle was addressed was doubtless much younger.

Not as though I wrote a new commanament unto thee. John presumed that the command to love one another was understood as far as the gospel was known; and he might well presume it, for true Christianity never prevails anywhere without prompting to the observance of this law. 1Thes 4:9.

But that which we had from the beginning. From the time when the gospel was first made known to us. 1Jn 2:7; 1Jn 2:11.

That we love one another. That is, that there be among the disciples of Christ mutual love; or that in all circumstances and relations they should love one another, Jn 15:12,17. This general command, addressed to all the disciples of the Saviour, John doubtless means to say was as applicable to him and to the pious female to whom he wrote as to any others, and ought to be exercised by them towards all true Christians; and he exhorts her, as he did all Christians, to exercise it. It was a command on which, in his old age, he loved to dwdl; and he had little more to say to her than this to exhort her to obey this injunction of the Saviour.

(a) "Love one another" 1Jn 3:23

And this is love, that we walk after his commandments. This is the proper expression or evidence of love to God. Jn 14:15, Jn 14:21.

This is the commandment. That is, this is his great and peculiar commandment; the one by which his disciples are to be peculiarly characterised, and by which they are to be distinguished in the world. Jn 13:34.

(b) "love" Jn 14:15,21 (c) "after" "according to"

For. οτι. This word for is not here to be regarded as connected with the previous verse, and as giving a reason why there should be the exercise of mutual love, but is rather to be under- stood as connected with the following verse, (2Jn 1:8,) and as giving a reason for the caution there expressed: "Because it is a truth that many deceivers have appeared, or since it has occurred that many such are abroad, look to yourselves lest you be betrayed and ruined." The fact that there were many such deceivers was a good reason for being constantly on their guard, lest they should be so far drawn away as not to receive a full reward.

Many deceivers are entered into the world. Are abroad in the world, or have appeared among men. Several Mss. read here, "have gone out into the world," εξηλθον, instead of "have entered into εισηλθον. The common reading is the correct one, and the other was originated, probably, from the unusual form of the expression, "have come into the world," as if they had come from another abode. That, however, is not necessarily implied, the language being such as would be properly used to denote the idea that there were such deceivers in the world.

Who confess not that Jesus Christ is come in the flesh. Who maintain that he assumed the appearance only of a man, and was not really incarnate. 1Jn 1:2, 1Jn 1:3.

This is a deceiver. Every one who maintains this is to be regarded as a deceiver. And an antichrist. 1Jn 2:18; 1Jn 4:3.

(c) "many deceivers" 1Jn 4:1

Look to yourselves. This seems to be addressed to the lady to whom he wrote, and to her children. The idea is, that they should be particularly on their guard, and that their first care should be to secure their own hearts, so that they should not be exposed to the dangerous attacks of error. When error abounds in the world, our first duty is not to attack it and make war upon it; it is to look to the citadel of our own souls, and see that all is well guardeed there. When an enemy invades a land, the first thing will not be to go out against him, regardless of our own strength, or of the security of our own fortresses, but it will be to see that our forts are well manned, and that we are secure there from his assaults. If that is so, we may then go forth with confidence to meet him on the open field. In relation to an error that is in the world, the first thing for a Christian to do is to take care of his own heart.

That we lose not those things which we have wrought. Marg., "Or, gained", Some copies read, which ye have gained, but that ye. The reading here referred to in the margin is found in several Mss. and also in the Vulgate, Syriac, and AEthiopic versions. It is not, however, adopted in the late critical editions of the New Testament, and the common reading is probably genuine. The sense is not materially varied, and the common reading is not unnatural. John was exhorting the family to whom this epistle was written to take good heed to themselves while so many artful errorists were around them, lest they should be drawn away from the truth, and lose a part of the full reward which they might hope to receive in heaven. In doing this, nothing was more natural than that he, as a Christian friend, should group himself with them, and speak of himself as having the same need of caution, and express the feeling that he ought to strive also to obtain the full reward, thus showing that he was not disposed to address an exhortation to them which he was not willing to regard as applicable to himself. The truth which is taught here is one of interest to all Christians--that it is possible for even genuine Christians, by suffering themselves to be led into error, or by failure in duty, to lose a part of the reward which they might have obtained. The crown which they will wear in heaven will be less bright than that which they might have worn, and the throne which they will occupy will be less elevated. The rewards of heaven will be in accordance with the services rendered to the Redeemer; and it would not be right that they who turn aside, or falter in their course, should have the same exalted honours which they might have received if they had devoted themselves to God with ever-increasing fidelity. It is painful to think how many there are who begin the Christian career with burning zeal, as if they would strike for the highest rewards in heaven, but who soon waver in their course, and fall into some paralysing error, until at last they receive, perhaps, not half the reward which they might have obtained.

But that we receive a full reward. Such as will be granted to a life uniformly consistent and faithful; all that God has to bestow on his people when most faithful and true. But who can estimate the "full reward" of heaven, the unspeakable glory of those who make it the grand business of their lives to obtain all they can of its bliss? And who is there that does not feel that he ought to strive for a crown in which not one gem shall be wanting that might have sparkled there for ever?

(d) "Look" Mk 13:9 (e) "we lose" Php 3:16, Rev 3:11 (1) "wrought" or "gained". Some copies read, "which ye have gained, but that ye".

Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. In the doctrine which Christ taught, or the true doctrine respecting him. The language is somewhat ambiguous, like the phrase "the love of Christ," which may mean either his love to us, or our love to him. Comp. Jn 15:9. It is difficult to determine here which is the true sense--whether it means the doctrine or precepts which he taught, or the true doctrine respecting him. Macknight understands by it the doctrine taught by Christ and his apostles. It would seem most probable that this is the sense of the passage, but then it would include, of course, all that Christ taught respecting himself, as well as his other instructions. The essential idea is, that the truth must be held respecting the precepts, the character, and the work of the Saviour. Probably the immediate allusion here is to those to whom John so frequently referred as "antichrist," who denied that Jesus had come in the flesh, 2Jn 1:7. At the same time, however, he makes the remark general, that if any one did not hold the true doctrine respecting the Saviour, he had no real knowledge of God. See Jn 1:18, 5:23, 15:23, 17:3 1Jn 2:23.

Hath not God. Has no true knowledge of God. The truth taught here is, that it is essential to piety to hold the true doctrine respecting Christ.

He that abideth in the doctrine of Christ. In the true doctrine respecting Christ, or in the doctrine which he taught.

He hath both the Father and the Son. There is such an intimate union between the Father and the Son, that he who has just views of the one has also of the other. Comp. Jn 14:7, Jn 4:9; Jn 14:10, Jn 14:11, and 1Jn 2:23.

(f) "in the doctrine" Jn 15:6

If there come any unto you. Any professed teacher of religion. There can be no doubt that she to whom this epistle was written was accustomed to entertain such teachers.

And bring not this doctrine. This doctrine which Christ taught, or the true doctrine respecting him and his religion.

Receive him not into your house. This cannot mean that no acts of kindness, in any circumstances, were to be shown to such persons; but that there was to be nothing done which could be fairly construed as encouraging or contenancing them as religious teachers. The true rule would seem to be, in regard to such persons, that, so far as we have intercourse with them as neighbours, or strangers, we are to be honest, true, kind, and just, but we are to do nothing that will contenance them as religious teachers. We are not to attend on their instruction, Prov 19:27; we are not to receive them into our houses, or to entertain them as religious teachers; we are not to commend them to others, or to give them any reason to use our names or influence in propagating error. It would not be difficult to practise this rule, and yet to show to others all the kindness, and all the attention in circumstances of want, which religion demands. A man who is truly consistent is never suspected of countenancing error, even when he is distinguished for liberality, and is ready, like the good Samaritan, to pur in oil and wine in the wounds of any waylaid traveller. The command not to "receive such an one into the house," in such circumstances as those referred to by John, would be probably understood literally, as he doubltless designed that it should be. To do that, to meet such persons with a friendly greeting, would be construed as countenancing their doctrine, and as commending them to others, and hence it was forbidden that they should be entertained as such. This treatment would not be demanded where no such interpretation could be put on receiving a friend or relative who held different and even erroneous views, or in showing kindness to a stranger who differed from us, but it would apply to the receiving and entertaining a professed teacher of religion, as such; and the rule is as applicable now as it was then.

Neither bid him God speed. καιχαιρειναυτωμηλεγετε. "And do not say to him, hail, or joy." Do not wish him joy; do not hail, or salute him. The word used expresses the common form of salutation, as when we wish one health, success, prosperity, Mt 26:49, Acts 15:23, 23:26 Jas 1:1. It would be understood as expressing a wish for success in the enterprise in which they were embarked; and though we should love all men, and desire their welfare, and sincerely seek their happiness, yet we can properly wish no one success in a career of sin and error.

(a) "If there come" Gal 1:8,9 (*) "God speed" "neither wish him success"

For he that biddeth him, God speed, is partaker of his evil deeds. Shows that he countenances and approves of the doctrine which is taught. Comp. 1Timm 5:22.

(+) "speed" "wisheth him success" (b) "partaker" 1Timm 5:22

Having many things to write unto you. That I would wish to say. This language is such as would be used by one who was hurried, or who was in feeble health, or who hoped soon to see the person written to. In such a case only the points would be selected which were of most immediate and pressing importance, and the remainder would be reserved for a more free personal interview.

I would not write with paper. The word paper here conveys an idea which is not strictly correct. Paper, as that term is now understood, was not invented until long after this period. The material designated by the word used by John (χαρτης) was the Egyptian papyrus, and the particular thing denoted was a leaf made out of that plant. The sheets were made from membranes of the plant closely pressed together. This plant was found also in Syria and Babylon, but it was produced in greater abundance in Egypt, and that was the plant which was commonly used. It was so comparatively cheap, that it in a great measure superseded the earlier materials for writing--plates of lead, or stone, or the skins of animals. It is probable that the books of the New Testament were written on this species of paper. Comp. Hug, Intro. chap. iii., 11.

And ink. The ink which was commonly employed in writing was made of soot and water, with a mixture of some species of gum to give it consistency and durability.--Lucke. The instrument or pen was made of a reed.

But I trust to come unto you, and speak face to face. Marg., as in Greek, mouth to mouth. The phrase is a common one, to denote conversation with any one, especially free and confidential conversation. Comp. Nu 12:8, Jer 32:4.

That our joy may be full. Marg., your. The marginal reading has arisen from a variation in the Greek copies. The word our is best sustained, and accords best with the connexion. John would be likely to express the hope that he would find pleasure from such an interview. 1Jn 1:4. Compare Rom 1:11,12.

(1) "speak face to face" "mouth to mouth" (2) "our" "your" (c) "joy" 1Jn 1:4

The children of thy elect sister greet thee. Of this "elect sister" nothing more is known. It would seem probable, from the fact that she is not mentioned as sending her salutations, that she was either dead, or that she was absent. John mentions her, however, as a Christian--as one of the elect or chosen of God.

REMARKS ON THIS EPISTLE.

In view of the exposition of this epistle we may make the following remarks:--

(1.) It is desirable for a family to have a character for piety so consistent and well understood that all who know it shall perceive it and love it, 2Jn 1:1. In the case of this lady and her household, it would seem that, as far as they were known, they were known as a well-ordered Christian household. Such a family John said he loved; and he said that it was loved by all who had any knowledge of them. What is more lovely to the view than such a household? What is better fitted to make an impression on the world favourable to religion?

(2.) It is a matter of great rejoicing when any part of a family becomes truly religious, 2Jn 1:4. We should rejoice with our friends, and should render unfeigned thanks to God, if any of their children are converted, and walk in the truth. No greater blessing can descend on a family than the early conversion of children; and as angels rejoice over one sinner that is converted, we should rejoice when the children of our friends are brought to a knowledge of the truth, and devote themselves to God in early life.

(3.) It is our duty to be on our guard against the arts of the teachers of error, 2Jn 1:7. They abound in every age. They are often learned, eloquent, and profound. They study and understand the arts of persuasion. They adapt their instructions to the capacity of those whom they would lead astray. They flatter their vanity; accommodate themselves to their peculiar views and tastes; court their society, and seek to share their friendship. They often appear to be eminently meek, and serious, and devout, and prayerful, for they know that no others can succeed who profess to inculcate the principles of religion. There are few arts more profound than that of leading men into error; few that are studied more, or with greater success. Every Christian, therefore, should be on his guard against such arts; and while he should on all subjects be open to conviction, and be ready to yield his own opinions when convinced that they are wrong, yet he should yield to truth, not to men; to argument, not to the influence of the personal character of the professed religious teacher.

(4.) We may see that it is possible for us to lose a portion of the reward which we might enjoy in heaven, 2Jn 1:8. The rewards of heaven will be apportioned to our character, and to our services in the cause of religion in this life, and they who "sow sparingly shall reap also sparingly." Christians often begin their course with great zeal, and as if they were determined to reap the highest rewards of the heavenly world. If they should persevere in the course which they have commenced, they would indeed shine as the stars in the firmament. But, alas! their zeal soon dies away. They relax their efforts, and lose their watchfulness. They engage in some pursuit that absorbs their time, and interferes with their habits of devotion. They connive at error and sin; begin to love the comforts of this life; seek the honours or the riches of this world; and though they may be saved at last, yet they lose half their reward. It should be a fixed purpose with all Christians, and especially with such as are just entering on the Christian life, to wear in heaven a crown as bright and studded with as many jewels as can possibly be obtained.

(5.) We may learn from this epistle how to regard and treat the teachers of error, 2Jn 1:10. We are not to do anything that can be fairly construed as countenancing their doctrines. This simple rule would guide us to a course that is right. We are to have minds open to conviction. We are to love the truth, and be ever ready to follow it. We are not to be prejudiced against anything. We are to treat all men with kindness; to be true, and just, and faithful in our intercourse with all; to be hospitable, and ever ready to do good to all who are needy, whatever their name, colour, rank, or opinions. We are not to cut the ties which bind us to our friends and kindred, though they embrace opinions which we deem erroneous or dangerous; but we are in no way to become the patrons of error, or to leave the impression that we are indifferent as to what is believed. The friends of truth and piety we should receive cordially to our dwellings, and should account ourselves honoured by their presence, (Ps 101:6,7;) strangers we should not forget to entertain, for thereby we may entertain angels unawares, (Heb 13:2;) but the open advocate of what we regard as dangerous error, we are not to receive in any such sense or way as to have our treatment of him fairly construed as patronising his errors, or commending him as a teacher to the favourable regards of our fellow-men. Neither by our influence, our names, our money, our personal friendship, are we to give him increased facilities for spreading pernicious error through the world. As men, as fellow-sufferers, as citizens, as neighbours, as the friends of temperance, of the prisoner, of the widow, the orphan, and the slave, and as the patrons of learning, we may be united in promoting objects dear to our hearts, but as religious teachers we are to show them no countenance, not so much as would be implied in the common form of salutation wishing them success. In all this there is no breach of charity, and no want of true love, for we are to love the truth more than we are the persons of men. To the man himself we should be ever ready to do good. Him we should never injure in any way, in his person, property, or feelings. We should never attempt to deprive him of the right of cherishing his own opinions, and of spreading them in his own way, answerable, not to us, but to God. We should impose no pains or penalties on him for the opinions which he holds. But we should do nothing to give him increased power to propagate them, and should never place ourselves by any alliance of friendship, family, or business, in such a position that we shall not be perfectly free to maintain our own sentiments, and to oppose what we deem to be error, whoever may advocate it.

Observe here, 1. The person writing and directing this epistle, St. John, styling himself The Elder, partly with respect to his age, he being, as it is thought, the only person at that time living upon the earth who bore the name of an apostle; and partly with respect to his office in the church: the word elder being a name of honour and dignity, we find both St. Peter elsewhere, and St. John here, making use of it.

Observe, 2. The person to whom the epistle is directed, The elect Lady and her children; either some particular church, with its religious members according to some; or some honourable person of eminent piety and usefulness in the church, according to others; and to her children, who had been religiously educated by her.

Observe, 3. The solemn profession which he makes of the sincerity of his love to herself and her children, together with the ground and attractive cause of that his cordial affection to her and her's. Whom I love in the truth, and for the truth's sake.

Mark, St. John here loved the lady for the truth's sake; but how many in our days love the truth for the lady's sake; I mean for sinister ends, and by-respects. It is a blessed thing when religion, and the grace of God shining in the lives of Christians, is the special loadstone of our love and affection toward them. The elder to the Elect Lady, whom I love in the truth. She had embraced the truth of the gospel, and he was confidently persuaded that she would continue in the profession and practice of it for ever.

Observe, 4. The salutation sent to her and her children; namely, increase of grace, and an abundance of mercy and peace from God the Father, and Christ the Redeemer; earnestly wishing that they may continue steadfast in the profession of the truth, and in the exercise of love one to another: Grace, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father in truth and love.

Observe here, 1. the person rejoicing, St. John, the apostle and minister of Christ Jesus, I rejoiced greatly.

2. The mercy rejoiced in, their walking in the truth.

It was not their speculative knowledge of the truth, and their taking upon them a bare profession of Christianity, that he rejoiced in, but their walking in the truth, and framing their conversation according to the commandment which they had received from the Father.

Christianity is not a speculative science, but a practical art of holy living; and the most exalted knowledge is insuffucient to salvation, without a suitable and correspondent practice; therefore, says St. John here, I rejoiced greatly to find of thy children, not barely professing of the truth, but walking in the truth.

Observe, 3. The persons rejoiced for, or in the behalf of; the youth in that church or family to which he now wrote, I rejoiced to find thy children walking in the truth; the hopes which the holy apostle had of a succession of saints, and that the children in his time would walk in their religious parents footsteps, was matter of singular joy and rejoicing to the blessed apostle.

Yet observe, 4. With what caution, restriction, and limitation, our apostle speaks, I rejoiced greatly to find of thy children; that is, some of them, perhaps many of them, it is to be feared not all of them; to have seen all was no doubt the apostle's desire, but to find any was questionless matter of exceeding joy: I rejoiced greatly to find of thy children walking in the truth.

Learn hence, That there is no greater joy to the ministers of Christ, than to see the youth, or rising generation, in their day, walking in the paths of holiness and religion, and treading in their religious parents' footsteps.

Observe here, The duty required, together with the profession of the gospel; namely, to love in unity and peace, in amity and concord, one with another. This he calls a commandment, in the singular number, to intimate that in this one commandment all the rest are contained, and in keeping this we keep all: and he tells them, it is no new commandment, but an old one from the beginning; it is as old as Moses, yea, as old as Adam, being a part of the law of nature written in Adam's heart; yet, in some respects, love may be called a new commandment, because urged from new motives, and enforced by a new example; and because it is never to wax old, but to be always fresh in the memories, and found in the practice of Christ's disciples, to the end of the world: I write no new commandment, but what we had from the beginning, that we love one another.

As if our apostle had said, "By this we shall make it evidently appear that there is the true love of God in us, if we endeavour to frame our lives according to his commandments;" and this, he assures them, was the great commandment, which they heard from the beginning, when the gospel was preached unto them, namely, that they should believe in Christ, and love one another, and constantly persevere in the practice of these duties.

Learn hence, That obedience is the natural effect and necessary product of love, so is it the best evidence, the surest mark and sign of it. This is the love of God; that is, the surest evidence that we love him, if we keep his commandments.

Learn, 2. That it is not sufficient that we profess love to God and our neighbour, but we must walk in love, and be found in the exercise, yea, in the persevering exercise, of that grace and duty: This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

Having exhorted them to perseverence in the faith before, he subjoins a reason for that exhortation now, because many deceivers are entered into the world, &c. Many imposters were gone forth abroad, who denied, some of the divinity, others the humanity of Christ, and so razed the very foundations of Christianity, and thus discovered themselves to oppose Jesus Christ.

Learn hence, That even from the beginning our Lord Jesus has had those who have disowned his natures, and denied his offices, the divinity of his person, the meritoriousness of his satisfaction; these are antichrists, persons maliciously set against Christ, and they shall find him righteously set against them in the day when they shall be summoned by him solemnly to appear before him.

Here our apostle resumes his exhortation to them to constancy and perseverance in the faith and obedience of the gospel, from this argument, lest they should lose the fruit of their faith professed, the profit of their afflictions which for the sake of Christianity they had suffered, and their works of piety and charity which they have performed; but continuing faithful to the death, might receive a full reward, even a crown of life.

Learn hence, That it is both lawful and needful, even for the best of saints in what they do in the service of God, to have an eye to the promised reward, by way of encouragement to them in the course of their obedience. We may with Moses have respect to the recompence of reward, but not only or chiefly, yet as a spur to provoke us to duty.

Perseverence in goodness has its reward belonging to it; that reward has a fulness of compensation, and a fulness of satisfaction, and that it is both lawful and laudable to have an eye in our working to this full recompence of reward.

Observe here, 1. The character given of the gospel, it is the doctrine of Christ: that is, the doctrine relating to Christ, and the doctrine taught by Christ.

Observe, 2. What is affirmed of those that apostatize from, and abide not in, the doctrine of Christ, they have not God; that is, say some, they have not God to be their Father, nor the Spirit to be their guide and sanctifier; they have, say others, no knowledge of God, no interest in God, no influences of grace and holiness derived from God.

Observe, 3. The happy condition of those that abide in the doctrine of Christ, they have both the Father and the Son: he that has one, hath both; and he that has not both, has neither: and this having may admit a threefold interpretation, thus; he has the Father and the Son: by way of abode and inhabitation; he dwelleth in God, and God in him; they have the Father and the Son with them by way of society and communion, We will come unto them, and make our abode with them.

Lastly, They have the Father and the Son, by way of assistance and approbation; they have God to assist them, to accept them, to reward them.

In these words our apostle directs them how to carry themselves towards those wicked apostates and heretical seducers, that deny the gospel, or any essential part of Christianity; by no means to give any countenance or encouragement to them, or to hold any familiarity or communion with them, nor to entertain them, nor so much as courteously to salute them, but, by showing them disrespect, manifest a dislike and disapproving of their errors. This form of interdict, Bid him not God speed, seems to be an imitation of the Jewish practice towards excommunicated persons, who were not only excluded from all commerce, but also from all kind of common civilities, and ordinary salutation.

Learn hence, That even civil courtesy, and common respect, is not, ought not, to be paid to those that seduce others, or attempt to seduce us, from the Christian faith.

Here our apostle concludes his epistle with an apology for the brevity of it, declaring, that he hoped to come shortly to them, and see them.

And though he had many things to write, yet all things were not fit to be written: but, besides, a lively voice affects more than a written letter and he hoped that they should be filled with mutual joy at the sight of, and converse with, each other. Presence of friends, and familiar converse with each other, is preferable to all writing to each other.

By the children of the Elect Sister, some again understand the members of another church, who now sent salutations to them.

The concluding word, Amen, imports his sincerity in what he had written to them, and his hearty wishes for the happiness and welfare of them.