2 John 1:1

Preface to the Second Epistle of John The authority of the First Epistle of John being established, little need be said concerning either the second or third, if we regard the language and the sentiment only, for these so fully accord with the first, that there can be no doubt that he who wrote one, wrote all the three. But it must not be concealed that there were doubts entertained in the primitive Church as to the two latter being canonical. And so late as the days of Eusebius, who lived in the fourth century, they were ranked among those writings which were then termed αντιλεγομενα, not received by all, or contradicted, because not believed to be the genuine productions of the Apostle John. It is very likely that, being letters to private persons, they had for a considerable time been kept in the possession of the families to which they were originally sent; and only came to light perhaps long after the death of the apostle, and the death of the elect lady or Kyria, and Gaius or Caius, to whom they were addressed. When first discovered, all the immediate vouchers were gone; and the Church of Christ, that was always on its guard against imposture, and especially in relation to writings professing to be the work of apostles, hesitated to receive them into the number of canonical Scriptures, till it was fully satisfied that they were Divinely inspired. This extreme caution was of the utmost consequence to the Christian faith; for had it been otherwise, had any measure of what is called credulity prevailed, the Church would have been inundated with spurious writings, and the genuine faith greatly corrupted, if not totally destroyed. The number of apocryphal gospels, acts of apostles, and epistles, which were offered to the Church in the earliest ages of Christianity, is truly astonishing. We have the names of at least seventy-five gospels which were offered to, and rejected by, the Church; besides Acts of Peter, Acts of Paul and Thecla, Third Epistle to the Corinthians, Epistle to the Laodiceans, Book of Enoch, etc., some of which are come down to the present time, but are convicted of forgery by the sentiment, the style, and the doctrine. The suspicion, however, of forgery, in reference to the Second Epistle of Peter, second and third of John, Jude, and the Apocalypse, was so strong, that in the third century, when the Peshito Syriac version was made, these books were omitted, and have not since been received into that version to the present day, which is the version still in use in the Syrian Churches. But the later Syriac version, which was made a.d. 508, and is called the Philoxenian, from Philoxenus, bishop of Hierapolis, under whose direction it was formed from the Greek by his rural Bishop Polycarp, and was afterwards corrected and published by Thomas of Charkel, in 616, contains these, as well as all the other canonical books of the New Testament. From the time that the language, sentiments, and doctrines of these two epistles were critically examined, no doubts were entertained of their authenticity; and at present they are received by the whole Christian Church throughout the world; for although they are not in the ancient Syriac version, they are in the Philoxenian; and concerning their authenticity I believe the Syrian Churches have at present no doubts. Dr. Lardner observes that the first epistle was received and quoted by Polycarp, bishop of Smyrna, contemporary with the apostle; by Papias, who himself had been a disciple of St. John; by Irenaeus; Clement of Alexandria; Origen, and many others. The second epistle is quoted by Irenaeus, was received by Clement of Alexandria, mentioned by Origen and Dionysius of Alexandria, is quoted by Alexander, bishop of Alexandria. All the three epistles were received by Athanasius, by Cyril, of Jerusalem; by the council of Laodicea; by Epiphanius; by Jerome; by Ruffinus; by the third council of Carthage; by Augustine, and by all those authors who received the same canon of the New Testament that we do. All the epistles are in the Codex Alexandrinus, in the catalogues of Gregory of Nazianzen, etc., etc. Thus we find they were known and quoted at a very early period; and have been received as genuine by the most respectable fathers, Greek and Latin, of the Christian Church. Their being apparently of a private nature might have prevented their more general circulation at the beginning, kept them for a considerable time unknown, and prevented them from being reckoned canonical. But such a circumstance as this cannot operate in the present times. As to the time in which this epistle was written, it is very uncertain. It is generally supposed to have been written at Ephesus between a.d. 80 and 90, but of this there is no proof; nor are there any data in the epistle itself to lead to any probable conjecture relative to this point. I have placed it at A D. 85, but could not wish to pledge myself to the correctness of that date. The Second Epistle of John Chronological Notes Relative to this Epistle - Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5593. - Year of the Alexandrian era of the world, 5587. - Year of the Antiochian era of the world, 5577. - Year of the world, according to Archbishop Usher, 4089. - Year of the world, according to Eusebius, in his Chronicon, 4311. - Year of the minor Jewish era of the world, or that in common use, 3845. - Year of the Greater Rabbinical era of the world, 4444. - Year from the Flood, according to Archbishop Usher, and the English Bible, 2433. - Year of the Cali yuga, or Indian era of the Deluge, 3187. - Year of the era of Iphitus, or since the first commencement of the Olympic games, 1025. - Year of the era of Nabonassar, king of Babylon, 834. - Year of the CCXVIth Olympiad, 1. - Year from the building of Rome, according to Fabius Pictor, 832. - Year from the building of Rome, according to Frontinus, 836. - Year from the building of Rome, according to the Fasti Capitolini, 837. - Year from the building of Rome, according to Varro, which was that most generally used, 838. - Year of the era of the Seleucidae, 397. - Year of the Caesarean era of Antioch, 133. - Year of the Julian era, 130. - Year of the Spanish era, 123. - Year from the birth of Jesus Christ, according to Archbishop Usher, 89. - Year of the vulgar era of Christ's nativity, 85. - Year of Artabanus IV., king of the Parthians, 4. - Year of the Dionysian period, or Easter Cycle, 86. - Year of the Grecian Cycle of nineteen years, or Common Golden Number, 10; or the year before the fourth embolismic. - Year of the Jewish Cycle of nineteen years, 7; or the year before the third embolismic. - Year of the Solar Cycle, 10. - Dominical Letter, it being the first year after the Bissextile, or Leap Year, B. - Day of the Jewish Passover, the twenty-seventh of March, which happened in this year on the Jewish Sabbath. - Easter Sunday, the third of April. - Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible), 9. - Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 17. - Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January), 17, 19, 18, 19, 20, 21, 22, 24, 24, 25, 27, 27. - Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 6. - Year of the Emperor Flavius Domitianus Caesar, the last of those usually styled the Twelve Caesars, 5. - Roman Consuls, Domitianus Augustus Caesar, the eleventh time, and T. Aurelius Fulvus or Fulvius. - The years in which Domitian had been consul before were, a.d. 71, 73, 74, 75, 76, 77, 80, 82, 83, and 84. It should be observed that the date of this epistle is very uncertain. The above is only upon the supposition that it was written about a.d. 85. See the preface to 2 John. The apostle's address to a Christian matron and her children, 2Jn 1:1-3 . He rejoices to find that certain of her family had received, and continued to adorn, the truth; and he exhorts them to continue to love one another according to the commandment of Christ, 2Jn 1:4-6 , And particularly cautions them against deceivers, and to so watch, that they might not lose the benefit of what they had received, 2Jn 1:7 , 2Jn 1:8 . The necessity of abiding in the doctrine of Christ, 2Jn 1:9 . He cautions them against receiving, or in any way forwarding, those who did not bring the true doctrine of Christ, 2Jn 1:10 , 2Jn 1:11 . Excuses himself from writing more largely, and purposes to pay her and family a visit shortly, 2Jn 1:12 , 2Jn 1:13 . Verse 1 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. Verse 2 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. Verse 3 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. Verse 4 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. Verse 5 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. Verse 6 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. Verse 7 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. Verse 8 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. Verse 9 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. Verse 10 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." Verse 11 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. Verse 12 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, Verse 13 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.

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.

INTRODUCTION TO THE SECOND AND THIRD EPISTLES OF JOHN, I.---THE AUTHENTICITY OF THE SECOND AND THIRD EPISTLES OF JOHN. THE authenticity of these two epistles was doubted by many in the early Christian church, and it was not before a considerable time had elapsed that their canonical authority was fully admitted. The first of the three epistles was always received as the undoubted production of the apostle John; but, though not positively and absolutely rejected, there were many doubts entertained in regard to the authorship of the second and third. Their exceeding brevity, and the fact that they were addressed to individuals, and seemed not designed for general circulation, made them less frequently referred to by the early Christian writers, and renders it more difficult to establish their genuineness. The evidence of their genuineness is of two kinds--external and internal. Though, from their brevity, the proof on these points must be less full and clear than it is in regard to the first epistle; yet it is such as to satisfy the mind, on the whole, that they are the production of the apostle John, and are entitled to a place in the canon of Scripture. (1.) External evidence. The evidence of this kind, either for or against the authenticity of these epistles, is found in the following testimonies respecting them in the writings of the Fathers, and the following facts in regard to their admission into the canon. (a.) In the church and school at Alexandria they were both well known, and were received as a part of the sacred writings. Clement of Alexandria, and Alexander, bishop of Alexandria, quote them, or refer to them, as the writings of the apostle John.--Lardner's works, vi. 275; Lucke, p. 329. Origen, the successor of Clement, says, "John left behind him an epistle of very few stichoi; perhaps also a second and third, though some do not consider these genuine. Both these together, however, contain only an hundred stichoi." Dionysius of Alexandria shows that he was acquainted with all of them, but calls the two last φερομεναι--writings alleged to be genuine. For the import of this word, as used by Dionysius, see Lucke's Com., pp. 330, 331. (b.) These epistles were known and received in the western churches in the second and third centuries. Of this fact, an important witness is found in Irenaeus, who, on account of the place where he resided during his youth, and the school in which he was educated, deserves especial regard as a witness respecting the works of John.-- Hug. He was born at Smyrna, and lived not long after the times of the apostles. He was a disciple of Polycarp, who was acquainted with the apostle John; and having passed his early years in Asia Minor, must, in the circumstances in which he was placed, have been familiar with the writings of John, and have known well what writings were attributed to him. He quotes the second epistle, ( 2Jn 1:11,) and with express reference to John as the author, under the name of" John, the disciple of our Lord." In another place, also, he refers to this epistle. After quoting from the first epistle, he continues, "And John, the disciple of Jesus, in the epistle before mentioned, commanded that they (the heretics) should be shunned, saying," etc. He then quotes, word for word, the seventh and eighth verses of the epistle. (c.) The African church, in the third century, regarded the second epistle, at least, as the production of John. At a synod in Carthage, under Cyprian, Aurelius, the bishop of Chullabi, in giving his vote on the question of baptizing heretics, quotes the tenth verse of the second epistle as authority, saying, "John, in his epistle, declares," etc. (d.) There is some doubt in regard to the Syrian church, whether these epistles were at first received as genuine or not. The manuscripts of the Peshito, or old Syriac version, at least since the sixth century, do not contain the epistle of Jude, the second epistle of Peter, or the secand and third of John. Yet Ephrem the Syrian, in the fourth century, quotes the epistle of Jude, the second epistle of Peter, and the second of John, as genuine and canonical. As this father in the Syrian church was not acquainted with the Greek language, ( Lucke,) it is clear that he must have read these epistles in a translation, and as would seem most probable in some Syriae version. The probability would seem to be, as these epistles are not in the oldest Syriac version, that there was some doubt about their authenticity when that version was made, but that before the time of Ephrem they had come to be regarded as genuine, and were translated by some other persons. Their use in the time of Ephrem would at least show that they were then regarded as genuine. They may have been, indeed, at some period attached to the ancient version, but at a later period, as they did not originally belong to that version, they may have been separated from it.-- Lucke, in loc. At all events, it is clear that at an early period in the Syrian church they were regarded as genuine. (e.) Though there were doubts among many of the Fathers respecting the genuineness of these epistles, yet they were admitted in several councils of the church to be genuine. In the eighty-fifth of the apostolic canons, (so called;) in the sixtieth canon of the synod of Laodicea; the council at Hippo, (A.D. 393,) and the third council of Carthage, (A.D. 397,) they were reckoned as undoubtedly pertaining to the inspired canon of Scripture. (f.) All doubts on the subject of the genuineness of these epistles were, however, subsequently removed in the view of Christian writers, and in the middle ages they were universally received as the writings of the apostle John. Some of the Reformers again had doubts of their genuineness. Erasmus quoted the sentiment of Jerome, that it was not the apostle John who wrote these epistles, but a presbyter of the same name; and Calvin seems to have entertained some doubt of their genuineness, for he has omitted them in his commentaries; but these doubts have also disappeared, and the conviction has again become general, and indeed almost universal, that they are to be ranked among the genuine writings of the apostle John. It may be added here, that the doubts which have been entertained on the subject, and the investigations to which they have given rise, show the care which has been evinced in forming the canon of the New Testament, and demonstrate that the Christian world has not been disposed to receive books as of sacred authority without evidence of their genuineness. (2.) There is strong internal evidence that they are genuine. This is found in their style, sentiment, and manner. It is true that one who was familiar with the writings of the apostle John might compose two short epistles like these, that should be mistaken for the real productions of the apostle. There are, even in these brief epistles, not a few passages which seem to be a mere repetition of what John has elsewhere said. But there are some things in regard to the internal evidence that they are the writings of the apostle John, and were not designedly forged, which deserve a more particular notice. They are such as these:-- (a.) As already said, the style, sentiment, and manner are such as are appropriate to John. There is nothing in the epistles which we might not suppose he would write; there is much that accords with what he has written; there is much in the style which would not be likely to be found in the writings of another man; and there is nothing in the sentiments which would lead us to suppose that the manner of the apostle John had been assumed, for the purpose of palming upon the world productions which were not his. Resemblances between these epistles will strike every reader, and it is unnecessary to specify them. The following passages, however, are so decidedly in the manner of John, that it may be presumed that they were either written by him, or by one who designed to copy from him: 2Jn 1:5-7,9, 3Jn 1:11,12. (b.) The fact that the name of the writer is not affixed to the epistles is much in the manner of John. Paul, in every case except in the epistle to the Hebrews, affixed his name to his epistles; Peter, James, and Jude did the same thing. John, however, has never done it in any of his writings, except the Apocalypse. He seems to have supposed that there was something about his style and manner which would commend his writings as genuine; or that in some other way they would be so well understood to be his, that it was not necessary to specify it. Yet the omission of his name, or of something that would lay claim to his authority as an apostle, would not be likely to occur if these epistles were fabricated with a design of palming them upon the world as his. The artifice would be too refined, and would be too likely to defeat itself, to be adopted by one who should form such a plan. (c.) The apparently severe and harsh remarks made in the epistle in regard to heretics, may be adverted to as an evidence that these epistles are the genuine writings of John the apostle. Thus, in the second epistle, 2Jn 1:10, he says, "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." So in the third epistle, 3Jn 1:10: "If I come, I will remember his deeds which he doeth, prating against us with malicious words," etc. It has been made an objection to the genuineness of these epistles, that this is not in the spirit of the mild and amiable" disciple whom Jesus loved;" that it breathes a temper of uncharitableness and severity which could not have existed in him at any time, and especially when, as an old man, he is said to have preached nothing but "love one another." But two circumstances will show that this, so far from being an objection, is rather a proof of their genuineness. One is, that in fact these expressions accord with what we know to have been the character of John. They are not inappropriate to one who was named by the Master himself, "Boanerges--a son of thunder," ( Mk 3:17;) or to one who was disposed to call down fire from heaven on the Samaritan who would not receive the Lord Jesus, ( Lk 9:54;) or to one who, when he saw another casting out devils in the name of Jesus, took upon himself the authority to forbid him, ( Mk 9:38.) The truth is, that there was a remarkable mixture of gentleness and severity in the character of John; and though the former was the most prominent, and may be supposed to have increased as he grew old, yet the other also often manifested itself. There was that in the character of John, which, under some circumstances, and under other teaching than that of the Lord Jesus, might have been developed in the form of great exclusiveness, bigotry, and sternness--perhaps in the form of open persecution. Under the teaching of the Saviour, and through his example, his milder and better nature prevailed, and so decidedly acquired the ascendency, that we almost never think of the harsher traits of his character. The other circumstance is, that it would never have occurred to one who should have attempted to forge an epistle in the name of John, to have introduced a passage of this kind. The artifice would have been too little likely to have accomplished the end, to have occurred to the mind, or to have been adopted. The public character of John was so amiable; he was so uniformly spoken of as the "disciple whom Jesus loved;" gentleness and kindness seemed to be such pervading traits in his nature, that no one would have thought of introducing sentiments which seemed to be at variance with these traits, even though, on a close analysis, it could be made out that they were not contrary to his natural character. (d.) Perhaps, also, the appellation which the writer gives himself in these two epistles, (οπρεσβυτερος-- the elder,) may be regarded as some evidence that they are the writings of the apostle John; that is, it is more probable that he would use this appellation than that any other writer would. It has, indeed, been made a ground of objection that the use of this term proves that they are not the productions of John. See Luicke, p. 340. But, as we have seen, John was not accustomed to prefix his own name to his writings; and if these epistles were written by him when he was at Ephesus, nothing is more probable than that he should use this term. It can hardly be regarded as an appellation pertaining to office, for as there were many elders or presbyters in the church, ( Acts 20:17,) the use of the term " the elder" would not be sufficiently distinctive to designate the writer. It may be presumed, therefore, to have a particular respect to age; and, under the circumstances supposed, it would apply to no one with so much propriety as to the apostle John--one who would be well known as the aged and venerable disciple of the Saviour. Compare, however, Lucke (pp. 340--343) on the use of this word. II--OF THE PERSON TO WHOM JOHN ADDRESSED HIS SECOND EPISTLE. This epistle purports to be addressed, as it is in our translation, to "the elect lady"--εκλεκτηκυρια. There has been great diversity of opinion in regard to the person here referred to, and there are questions respecting it which it is impossible to determine with absolute certainty. The different opinions which have been entertained are the following: (a.) Some have supposed that a Christian matron is referred to, a friend of John, whose name was either εκλεκτη ( Eclecte,) or κυρια, ( Cyria.) OEcumenius and Theophylact supposed that the proper name of the female referred to was Eclecte; others have adopted the other opinion, that the name was Cyria. (b.) Others among the ancients, and particularly Clement, supposed that the church was denoted by this name, under the delicate image of an elect lady; either some particular church to whom the epistle was sent, or to the church at large. This opinion has been held by some of the modern writers also. (c.) Others have supposed, as is implied in our common version, that it was addressed to some Christian matron, whose name is not mentioned, but who was well known to John, and perhaps to many others, for her piety, and her acts of kindness to Christians. The reason why her name was suppressed, it has been supposed, was that if it had been mentioned it might have exposed her to trouble in some way, perhaps to persecution. (d) Recently, Knauer (Studien and Kritik., 1833, Heft 2. s. 452, ff.) has endeavoured to show that it was addressed to the Virgin Mary, who is supposed then to have resided in Galilee. The improbability of this opinion is shown by Lucke, pp. 352, 353. These questions are not very important to be determined, even if they could be with accuracy; and at this period of time, and with the few data which we have for forming a correct judgment on the subject, it is not possible to settle them with entire certainty. The probable truth in regard to this point, and all which it seems now possible to ascertain with any degree of certainty, may be expressed in the following specifications: (1.) The letter was addressed to an individual, and not to a church. If it had been to a particular church, it would have been specified, for this is the uniform mode in the New Testament. If it were addressed to the church at large, it is in the highest degree improbable that John should have departed from the style of address in his first epistle; improbable in every way that he should have adopted another style so mystical and unusual in a plain prose composition. It is only in poetry, in prophecy, in compositions where figurative language abounds, that the church is represented as a female at all; and it is wholly improbable that John, at the outset of a brief epistle, should have adopted this appellation. The fact that it was addressed to an individual female is further apparent from the mention of her children: 2Jn 1:1,4. "Unto the elect lady and her children;" "I found of thy children, walking in truth." This is not such language as one would use in addressing a church. (2.) It is probable that the name of this lady was designed to be specified, and that it was Cyria, (κυρια.) This, indeed is not absolutely certain; but the Greek will readily bear this, and it accords best with apostolic usage to suppose that the name of the person to whom the letter was addressed would be designated. This occurs in the third epistle of John, the epistles of Paul to Philemon, to Timothy, and to Titus, and, so far as appears, there is no reason why it should not have been done in the case before us. The Syriac and Arabic translators so understand it, for both have retained the name Cyria. It may do something to confirm this view, to remark that the name Cyria was not uncommon, in subsequent times, at least, among Christian females. See Corp. Inscript. Gruter, p. 1127, Num. xi. φενιπποςκαιηγυνηαυτουκυρια. Comp. Lex. Hagiologic. Lips. 1719, p. 448, where two female martyrs of that name are mentioned. See also other instances referred to by Lucke, Com. p. 351. If these views are correct, then the true redering of the passage would be, "The presbyter unto the elect Cyria." (3.) Of this pious female, however, nothing more is known than what is mentioned in this epistle. From that we learn that John was warmly attached to her, ( 2Jn 1:5;) that she was a mother, and that her children were pious, ( 2Jn 1:1,4;) and that she was of a hospitable character, and would be likely to entertain those who came professedly as religious teachers, 2Jn 1:10,11. Where or when she lived, or when she died, we have no information whatever. At the time of writing this epistle, John had strong hopes that he would be permitted to come soon and see her, but whether he ever did so; we are not informed, 2Jn 1:12. III.--THE CANONICAL AUTHORITY OF THE SECOND AND THIRD EPISTLES OF JOHN. The canonical authority of these epistles depends on the following things: (1.) On the evidence that they are the writings of the apostle John. In proportion as that evidence is clear, their canonical authority is of course established. (2.) Though brief, and though addressed to individuals, they are admitted into the canon of Scripture with the same propriety as the epistles to Timothy, to Titus, and to Philemon, for those were addressed also to individuals. (3.) Like those epistles, also, these contain things of general interest to the church. There is nothing in either that is inconsistent with what John has elsewhere written, or that conflicts with any other part of the New Testament; there is much in them that is in the manner of John, and that breathes his spirit; there is enough in them to tell us of the way of salvation. Of the time when these epistles were written, and the place where, nothing is known, and conjecture would be useless, as there are no marks of time or place in either, and there is no historical statement that gives the information. It has been the common opinion that they were written at Ephesus, and when John was old. The appellation which he gives of himself, "the elder," accords with this supposition, though it does not make it absolutely certain. THE SECOND EPISTLE OF JOHN. ANALYSIS OF THE SECOND EPISTLE. THE points embraced in this epistle are these: A salutation to the female to whom it is addressed, and an expression of warm attach- ment to her family, 2Jn 1:1-3. An expression of joy and gratitude that he had been permitted to learn that her children had embraced the truth, and were walking in it, 2Jn 1:4. An exhortation to live in the exercise of mutual love, in obedience to the great commandment of the Saviour, 2Jn 1:5,6. The fact that many deceivers had gone out into the world, and an exhortation to be on their guard against their arts, 2Jn 1:7,8. A test by which they might be known, and their true character ascertained, 2Jn 1:9. An exhortation to show them no countenance whatever; not to treat them in any such way, even in the rites of hospitality, as to give occasion to the charge that she was friendly to their doctrines, 2Jn 1:10,11. A statement that, as he hoped to see her soon, he would not write more to her, 2Jn 1:12. And the salutation of the children of some one who is spoken of as her elect sister, 2Jn 1:13. Verse 1. 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"Verse 2. For the truth's sake. They love this family because they love the truth,