Book of 2 John - Bible Survey

v.ch.1BEFORE WE COME to the details of this short Epistle we may point out several features of a more general nature.

v.ch.1The Author's name is not mentioned. This feature characterizes also the first and third Epistles, yet in each case there can be no doubt that John is the writer. The style is identical, agreeing also with the Gospel that bears his name. It is quite remarkable that not once does John mention his own name in his writings, save in the Revelation. Yet there is something very fitting in this. His Gospel and Epistles deal with such a transcendent theme — God revealed in One, who was no less than "the Son of the Father" — that the human writer is not noticed in the glory of that light.

v.ch.1This second Epistle, as also the third, comes in as a kind of appendix or postscript to the first Epistle. It was evidently in the first place a communication of a private nature to a certain Christian lady and her family, but has been brought by God into permanency in the pages of Scripture, because it supplies very needful instruction not found elsewhere. It is the only Epistle addressed to a woman, and the instruction gains force from that fact.

v.ch.1The Apostle John by this brief yet inspired letter was shepherding the souls of the elect lady and her children, and guarding them from the threatened ravages of some of Satan's wolves.

v.ch.1The great theme of the Gospel and the Epistles of John is life. There is, however, this difference; in the Gospel we see the perfect manifestation of eternal life in Christ, while the Epistles present the fruits and the proofs of this life in believers.

v.ch.1In the course of the Epistles, the Apostle warns us against antichrist and false prophets, and speaks of the time in which he wrote as being characteristically the “last hour”. We may thus conclude that the Epistles were probably the latest writings of the New Testament, and that, when the Apostle wrote, the ruin of the Church in responsibility had already commenced.

v.ch.1This gives to the Epistles a deep importance for believers in these last days, inasmuch as we learn thereby that, in a day of ruin, though the Church may be shorn of the outward power and display that marked it in Pentecostal days, it is still possible for the individual believer to get back to that which is vital — the life that was set forth in perfection in Christ from the beginning. No ruin of the Church, no corruption of Christendom, can touch that which is true in Christ. Thus the life that was set forth in Him, and communicated to the believer, can still be lived and bring forth its blessed fruits in the power of the Spirit.

v.ch.1One has well said that, “God, in giving me eternal life, has also given me a nature and capacity to enjoy Him for ever.” We may add that these Epistles make it abundantly clear that, in spite of all the ruin of the Christian profession and the scattering of the people of God, we can, in the power of this new life, enter into our eternal portion and enjoy fellowship with divine Persons and with one another even now.

v.ch.1The Second Epistle of John (2 John) The Refusal of False Teachers

v.ch.1In the days of the Apostle John, antichristian teachers and false prophets had already arisen in the Christian profession. It was therefore of the utmost importance that believers should be on their guard as to the true character of those who took the place of teachers amongst the people of God. There was the danger, on the one hand, of accrediting a false teacher or, on the other hand, of rejecting a true servant of God. The Apostle's Second and Third Epistles meet these difficulties. The Second Epistle was written to warn the faithful against receiving those who denied the truth as to Christ. The Third Epistle encourages us to receive and help those who teach the truth.

v.ch.1In both of these short Epistles much is made of the truth, for it is only as we test teachers by the truth that we shall be able to discover whether they are false teachers or true servants of God.

v.ch.1What specially characterises the Epistle is the connection of the truth with the manifestation of love. Both the second and third Epistles are occupied with the receiving of these who are going about preaching. The third Epistle commends those who went forth for Christ's sake, to the love of the faithful, who in receiving such, became fellow-helpers to the truth.

v.1(V. 1). In this Second Epistle the Apostle addresses himself to an individual, the elect lady, and her children. He speaks therefore of our individual responsibility. His motive in writing this letter of warning was love, in which others, who had known the truth and thus been brought into the circle of Christian love, would join.

v.1Lastly notice that though John does not mention his name he speaks of himself as "the elder." The Epistle furnishes us with an example of the kind of service which was rendered by the elders, or presbyters, of Biblical days. They exercised an oversight of a spiritual sort. They gave guidance, in the way of practical directions, to those who were less instructed in the ways of the Lord. They shepherded the flock of God.

"The elder to an elect lady." He is careful to write with respect but without adulation. There is no commending of himself, no self-seeking. He might be considered cold rather than erring on the score of strong expressions. "The elder to an elect lady." Her position was not slighted, but what both valued was the title of divine grace, not what she owed to providence. She was elect of God, one chosen in Christ by and for God Himself. What consideration is nearer to the heart purified by faith? The apostle was led to use the term which owned the sovereign action of God. God had chosen her out of all her natural associations, and the apostle delights to recognise that she was brought even on earth into new and divine ones. How blessed to know that so it is still for every true Christian! But even in these introductory words we may notice how true each Epistle is to God's object in it. The aim here is to guard the elect lady and her children from the seductive snares of an antichrist. The aim in the Epistle to Gaius is to encourage him in the face of obstacles to persevere in the path of grace as he had begun. "Elect" brought God before the lady, as "The beloved" cheered Gaius not to mind the frowns of Diotrephes. People often grow weary in well-doing when they find themselves deceived by those whom they might have lovingly served, and ruffled a little by the criticism of such as habitually oppose without any serious effort to help in difficulties. These enigmas Christ enables us to solve.

"The elder to an elect lady and her children." Who can doubt in ordinary circumstances that, when the apostle John saw these children, he accosted them affectionately, and that they knew his tenderness of feeling for them. But he was writing on a very solemn subject, in presence of which a lady and her children of themselves dwindle into insignificance, were it not for the Lord's name, and the title grace had given. Here the apostle puts before them in the most forcible manner their obligation to care, and jealousy for the glory of Christ. It admitted of no compromise. Satan's undermining of the truth of Christ was a fact going on then. They were in danger; the apostle knew it, and writes to put them on their guard. Everything usual became subordinate to God's honour in the case. It is now a question of a real Christ, and John has before him their danger of unwittingly slighting Christ's glory. Therefore his words are comparatively few, plain and decided. He soon reaches the point, and he speaks in a manner that ought never to be misunderstood by any Christian. He does, however, assure them of his love in truth; for this failed wherever Christ was lost. "Whom I love in truth." Oh how weighty and searching! It was not because of personal qualities that he loved. He may have seen ever so much sweetness in them; but of this he says nothing, only of "love in truth." This goes beyond loving "in the truth"; he loved "in truth." No doubt they had the truth. While of course there never can be truth without the truth, in truth means truly.

The Second Epistle is addressed by the elder unto the elect lady and her children. The word elder has the same meaning as it has in 1 Peter 5. Some take it that the elect lady means an assembly, and her children the members of the assembly. But this is a very strained application.

The word "Kyria" (lady) excludes this meaning, besides other reasons which we do not follow here. She was a Christian woman of note generally known and beloved, having children, whom the apostle had found walking in the truth. She had also a sister with children, who seems to have been in the same place where the apostle was, probably in Ephesus . This is indicated by the last verse of the Epistle, "The children of thy elect sister greet thee." The keynote of this message to the elect lady, unknown by name, is the word "truth." The apostle lets them know that he loves them, as well as all other believers in the truth. That is the ground of real love; every child of God--man, woman or child--is best beloved for the sake of the truth, the blessed truth so abundantly poured forth in the First Epistle, the truth which is Christ Himself And that truth "dwelleth in us, and shall be with us forever." Thus the truth Known binds together in closest fellowship all who know Him.

It is well known what doubt exists among the learned,* and from early days till the present to whom the Second was written. And no wonder. God no more meant us to know the name of the lady here than of the sinful woman in Luke 7 on which so much foolish conjecture has been spent. It is as plain Greek as could be written for "an elect lady," whom with her children the apostle loved in truth. But she was not meant to be named; while the solemn duty laid on any was meant to be perpetuated whenever the like danger arose. Thus, while the injured glory of Christ claimed this service from the apostle, under the touching and lowly title of "the elder," while a lady and her children were the object of the Holy Spirit's inspired injunction (to cut off all plea that they were surely to be spared this painful token of loyalty to Christ), the written word expressly omitted to register the name in such a distressing case and paramount obligation. It is not "the" but "an elect lady."

v.1-2In verses 1 and 2 the greatest possible emphasis is laid upon truth. The Epistle itself gives directions as to the action necessary for the defence of the truth; and the first thing we find is that all Christian relationships and affections are founded upon truth, and are to be governed by it. The love that is proper to Christians is "in the truth;" since it springs forth as the fruit of our having been begotten of God, as the first Epistle has shown us. Being begotten of God we are "in Him that is true," and love according to truth springs up within our hearts. Therefore the love, that John bore toward the elect lady and her children, found a place also in the hearts of all those who had been brought to a knowledge of the truth, as begotten of God.

v.1-2Here it is a question of conscience with anyone. It is not an ecclesiastical question, but of a woman if so called on. It is a matter of personal conscience with every saint, the question of the individual receiving Christ in His members and of refusing whatsoever denies Christ. And this is the means of judging of it: "For the truth's sake, which dwelleth in us, and shall be with us for ever." The apostle loved the lady and her children, but it was for the truth's sake. Where there was not that, there could be no divine love.

The apostle then lets them know that he loved them all in the truth; for a believer, young or old, man, woman, or child, is best loved, just for the sake of the truth. He that departs from the truth, what is he? A rebel. But they that walk in the truth, even were they children or ever so lowly, are precious to God; and His Spirit waits on such, and writes to them, and lays on them to decide before God, in their own sphere of duty, this most grave question: "Is my soul in communion with God about His own Son? Whatever may be the reputation of others, whatever my own weakness and call to walk humbly, do I feel that the one thing which is to determine all others for me is the truth, the truth of Christ Himself?" If it be so, all else will in the main be right. Hence John writes to this effect to the elect lady, whom he loved in truth, and to her children. Nor was this affection of a personal or circumstantial character: "Whom I love in the truth; and not I only, but also all they that have known the truth." The revelation of God in Christ does, by the Holy Spirit, bind together in love all who know the truth. It was on account of the truth that he now wrote — as it is said, "for the truth's sake."

"The elder to an elect lady* and her children, whom I love in truth, and not I only but also all who have known the truth, for the truth's sake, which abideth in us, and it shall be with us for ever. Grace shall be with you, mercy, peace, from God [the] Father and from Jesus Christ the Son of the Father, in truth and love.

The apostle begins by assuring this elect lady and her children, not only that he loves them "in truth," but "for the truth's sake." Thus all they that knew the truth would unite in such a love. This truth would abide in the power of God. Nothing could indeed destroy it, maintained of God in the face of all opposition. With the courage derived from this, we start here; and "grace, mercy and peace" are thus assured "from God the Father and from Jesus Christ, the Son of the Father," the One in whom the truth displays all its glory.

v.2But that love not only found its origin in the knowledge of the truth, it also found expression "for the truth's sake." The truth is of surpassing importance — since the world is filled with error and delusion — and we should be ready to suffer for the sake of it. Many have suffered, even to a martyr's death. Here, however, it is not a question of suffering for the sake of the truth, but loving for the sake of the truth. That bears in two directions: the love must be sincere and without the partiality which is so natural to the flesh; and also it must be intolerant of evil, since truth and error can never agree together. It is the second of these two considerations which is stated in this Epistle. The third Epistle deals with the first.

v.2The two statements as to the truth, which verse 2 contains, are very pregnant with meaning. The truth (1) "dwells in us." and (2) "shall be with us for ever." We connect the two thoughts with two sayings: that of the first Epistle, "the Spirit is truth," and the saying of our Lord in the Gospel, "I am the truth."

v.2The truth "dwells in us," inasmuch as the Spirit indwells us, and He is truth. He is not mentioned in this short Epistle, but He is implied in these words. He is truth subjectively, within us; for He does not speak "of" or "from" Himself, but He glorifies Christ who is the truth, and taking of His things He ministers them to us. Hence every Spirit-indwelt believer has truth dwelling in him — an immense privilege and preservative in a world of error.

v.2This fact leads us to the conclusion that the detection and refusal of evil doctrine is not for the believer primarily a matter of intellect or brainpower. It is primarily a matter of what we may call spiritual instinct. Mere intellect again and again leads even true believers astray. All the errors, that have afflicted the church during her nineteen centuries of history, have been in the first place launched by men of intellectual prowess. And on the other hand, very unlettered believers, when false teaching has been pressed upon them, have been heard to say, "Well, I can't help feeling it is all wrong, though I don't understand their ideas and cannot criticize them." This fact justifies the Apostle in writing the instructions of this Epistle to even a lady and her children.

v.2It is also a fact, thank God, that the truth "shall be with us for ever," inasmuch as Christ is the truth objectively, and we are never to be separated from Him. Truth as well as grace fully arrived on the scene when the Lord Jesus came. In Him all that God is stands fully disclosed. In Him light and truth shine about everything, and the darkness, the error, the unrealities disappear. As we turn our eyes upon Jesus we contemplate the One in whom truth is personified. The truth is "with us," to be considered and adoringly admired, and by which, as a standard, everything may be tested.

v.2This is of deep importance to us at the present time, while Satan the deceiver is still at large. Yet we shall ever need the truth personified before our eyes, and He is to be with us for ever. Let us not forget for present emergencies that He as the truth is the test for everything that may be presented to us in the way of doctrine, and that the Spirit who indwells us, forming our instincts, is truth likewise.

v.2(V. 2). Secondly, he is moved to write “for the truth's sake which dwells in us, and shall be with us for ever.” He seeks that the saints may be preserved from deceivers and that the truth may be kept free from error.

v.3Since Christ is the truth objectively before our eyes all the error of which Satan is the originator is aimed, whether directly or indirectly, at Him. Not without reason therefore is His glory so fully unfolded in verse 3. Jesus is stated to be not only Lord and Christ but also "the Son of the Father." This is the only place where this exact expression occurs, though He is frequently called the Son of God. The Father of our Lord Jesus Christ has many families both in heaven and earth, as we are told in Ephesians 3:14-15, yet He is the only One who has the supreme place of the Son of the Father — the supreme Object of His love. That is who He is: a little later in the Epistle we shall see what He became.

v.3(V. 3). He desires that this lady may enjoy the blessing of grace, mercy and peace “from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.” The Apostle thus emphasises the very truths that were being called in question by the deceivers against whom he warns us, even as he has already done in the First Epistle. Moreover, he desires that these blessings of grace, mercy and truth may be enjoyed, not in a merely human way, but as these saints are found walking in truth and love.

v.4The Apostle had much joy because he had found some of the children of the elect lady walking in truth. They were not merely confessing the truth and holding it, but they were walking in it — that is, their ways and activities were governed by it. The Father Himself has commanded this: His truth has reached us in order that we may be controlled by it. Nothing less than this is pleasing to Him. And now, turning to the elect lady herself, the Apostle beseeches her to proceed on just those lines; having in view the instruction he is about to give her as to those who propagate not truth but error.

v.3-4246 In the next verse, again, we have "from the Lord Jesus Christ, the Son of the Father, in truth and love." "I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father." Now he brings in the obedience: it is a commandment from the Father. He will have the Son honoured, even as Himself.

"I rejoice greatly," he continues, "that I have found of thy children." He does not say thy children, and why? Because there may have been one or more of them who not yet had confessed the Saviour and Lord. Possibly one or more might have slipped under the evil influence of the misleaders. He, for some sufficient reason, only goes so far as to say "of thy children walking in truth." This is the grand point, because of a necessary limitation even then, not merely knowing the truth but "walking in truth," or as the same apostle says in the Gospel, "he that doeth the truth" (John 3:21). But he proceeds, "According (or, even) as we received a commandment from the Father." As some Christians are apt to think that a commandment must necessarily be legal, it is well they should be disabused of the mistake. No one speaks more of commandments than our Lord, and this too in the Gospel of John, who repeats the same word frequently in these Epistles, wherein the law is completely left behind and never alluded to. There the Son of God shines as nowhere else; yet the Son of God loved to speak of commandments both for Himself and for us on principles wholly distinct from the law, as in John 10:18, John 12:49, John 13:34, John 14:15, 21, 31, John 15:10.

John was much encouraged to see some of the sister's children walking in truth, though sadly not all her offspring walked thus. Their pathway was regulated by God's Word: “as we have received a commandment from the Father”. In his 1st epistle he gives us what this was: “And this is His commandment, That we should believe on the Name of His Son Jesus Christ, and love one another, as He gave us commandment” (1 John 3:23). Paul touches on this in Colossians 2:6: “As ye have therefore received Christ Jesus the Lord, so walk ye in Him”.

Hence the apostle's source of joy. "I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father." Walking in truth is the result of having the truth. The truth produces truthfulness. The man who has not got the truth cannot possibly walk in truth, and will not long wear the semblance of it. To walk thus was the effect of the truth itself known: they walked in truth, "according as we received commandment from the Father."

v.5First of all however, in verse 5, he enforces the great commandment that we love one another — the commandment with which we are already very familiar, as having read the first Epistle. He repeats here that this is not a new commandment, something only now issued. It is the commandment which we have had from the beginning, from the very first moment that the true light began to shine in Christ. The love of God was manifested in Christ, and it demanded and produced love in those who were the recipients of it.

v.5Here John warns this lady against receiving certain persons that did not bring the truth. He had pressed extremely the walking in love in the first Epistle. And so here too he says, "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." Then he takes these two guards of true charity: one is the truth and the other is obedience - just what Christ was when He was in the world. He was love come into the world, the witness and testimony of love, and He was the truth, and He was the obedient man. His love to His Father was shewn in His obeying Him in all things. He was the truth in shewing out everything just as it was. Besides, He came down to do the will of Him who sent Him.

v.5-6"And now I beseech you, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. And this is love, that we walk after his commandments." Just as Christ walked after the commandments of God because He loved Him. As He said (John 14:31), "That the world may know that I love the Father; and as the Father gave me commandment, even so I do." So it is with those that follow Him. "This is the commandment, that, as ye have heard from the beginning, ye should walk in it."

He reminds her of the Lord's great commandment that we should love one another, but this love can never be at the expense of the truth. Indeed such so-called love could not be love at all, for he defines love as walking after His commandments. This seems to mean the Father's commandments, for in the previous verse he refers to walking in truth as a commandment from the Father. In the first Epistle he says, 'This is the love of God that we keep His commandments, (1 John 5:3) and the Lord Himself said, 'If ye love Me keep MY commandments' (John 14:15). Nobody can exercise love at the expense of truth; that would be only human amiability -a desire to please men. Can we show grace at the Lord's expense? We can only show grace at our own expense, and that we should show abundantly. So we are exhorted to walk in truth, walk after His commandments and walk in love.

"Whom I love in the truth" is not a light expression. The truth can never be popular in this world, for the world's very existence depends upon a denial of the truth. How often did they pick up stones to throw at Jesus, Himself the Truth! How little was Paul (who spoke the truth) a popular preacher! Then we must reject that so-called and spurious "love" that will not allow an appeal to the Word. How much we hear of this "love" in a day when everything is spoiled and adulterated! "Love in the truth" is a very different thing, and we may well ask ourselves how far we understand this. It is easy to talk of loving the brethren; but suppose we had lived at the time of Paul's imprisonment, should we have gone to see him? Many were more prudent in Paul's day, and kept away from the gaol where the apostle lay. Should we really, if it came to the point, be ready to lay down our lives for the brethren? Then how do we know that we love the brethren? "This is love, that we walk according to His commandments; "that is, in the blessed liberty of the children of God upon earth, obedient to Him. How searching this word as to what bears the name of "love!" I recollect seeing a touchstone upon which an amalgam of gold and other metals was tried. The metal was rubbed against the dark stone, producing a bright streak; nitric acid then being applied, the brilliant streak diminished, leaving only the gold upon the touchstone. How much then of the "love" current in Christendom is the true genuine love? "This is love, that we walk according to His commandments." Each child of God may well ask, "Do I allow anything that is not according to Him? "The truth has never been popular since the serpent deceived Eve, and to announce the truth would break up many a company formed professedly on the ground of "love."

v.6But then love manifests itself practically in obedience to the will of God. There may be love on the lips without obedience in the life; but love in the heart must produce obedience in the life. And in particular the commandment of love is that we should walk, and continue to walk, in all that which from the outset has been made known to us in Christ. The danger now threatening was that under various specious pretexts some should be moved away to follow and obey ideas which were foreign to that which had been from the beginning.

v.5-6It is no new commandment that the Apostle is writing, but that which we have heard from the beginning. What we had from the beginning, set forth in Christ, was the full truth as to divine Persons, the Father and the Son, and that we should walk according to the new nature in love to one another.

v.6Moreover, love manifests itself in a walk in obedience to the Father's commandments, according to which we are called to walk in the truth as expressed in Christ from the beginning. This would mean a walk in holiness and love, for the great truths made known in Christ are that God is love and God is light.

v.4-6(Vv. 4-6). In the verses that follow, the Apostle applies this truth and love to our practical walk. It is only as we are grounded in truth and love, and walk accordingly, that we shall be able to resist false teachers. The Apostle is writing to those who know the truth, and in whom the truth dwells (verses 1, 2). Now he rejoices that they are found “walking in truth”. If we are to escape error and refuse deceivers, it will not be enough to know the truth; we must also practise the truth according to the commandment we have received from the Father. From the first Epistle we know that the Father's commandment is “that we should believe on the Name of His Son Jesus Christ, and love one another” (1 John 3:23).

v.ch.1John takes up these three great principles here. Love - divine charity - is insisted on, but it is always the truth, because it is Christ; and if it is not in the truth, it is denying Christ: it is saying there can be love in nature. The third thing is this obedience to the commandments of Christ. Such is the business of a Christian obeying Christ, with truth in the heart, and love as the spring of all. And that is just Christ. You cannot separate them. The flesh may put on the appearance of a thing; it may put on a great show of love; but it is not truth and obedience, it is not Christ.

v.7All through the nineteen centuries notions of this deadly kind have been advanced, but the earliest form of them was that which is alluded to here — the denial of Jesus Christ come in flesh. This particular point is mentioned also in the opening of chapter 4 of the first Epistle. When considering that passage we saw that the denial covers both His Deity and His Manhood; for the fact that He came "in flesh" shows that He was indeed a Man, and the fact that He existed so as to "come" in that way shows that He was more than Man, even God. The non-confession of the truth as to Christ stamped these propagandists as deceivers and antichrists.

v.7(V. 7). Thus, with the truth known and dwelling in us, and with a walk in consistency with the truth, we shall be prepared to detect and refuse the many deceivers that have gone out into the world. These deceivers are exposed by their attitude to Christ. They may assert that Jesus Christ was a good Man, but refuse to confess that He is “come in flesh.” To confess that Jesus Christ is come in flesh is to own that He existed before He became flesh. There would be no sense in saying of a mere human being that he is come in flesh. How else could he come? To deny that Jesus Christ is come in flesh is thus to deny His previous existence, and therefore the denial that He is a divine Person — God. The one who denies this great truth concerning Christ at once exposes himself as “a deceiver and an antichrist”.

v.7Then he adds, "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." If this divine love came down in a man, what was it to deny that? Christ came as a man. It could not be a mere man come in the flesh. This could not be said of a mere human being. If a man say, I am come in the flesh, I should ask, What else could you come in? That is what you are: you are a mere man. But whosoever shall "confess not Jesus Christ come in the flesh, this is a deceiver and an antichrist." Perfect Man, He is infinitely more.

The lady and her children are in need of the solemn warning that many deceivers had entered into the world, not confessing Jesus Christ as come in flesh. It was 'little children' warned of anti-Christ in 1 John 2:18; and here again it is those who would likely be the least suspecting who require the warning. The deceivers of course were those who claimed to be on Christian ground, but did not confess what is vital to all Christianity. "Come in flesh" certainly indicates the reality of the true Man-hood of the Lord. But just as positively it indicates His deity. For who is it who has "come"? Man as such is flesh, not "come in flesh." And Christ is not an angel. The only right interpretation of this is indicated in 1 Tim.3:16: "God was manifest in flesh." one who denies either this, or the true, pure manhood of the Lord, is a deceiver and an anti-Christ. This is what the anti-Christ will do (1 John 2:22), and even now there are, many of the same evil character.

Now he gives the reason why he writes thus solemnly to this lady and her children. "For many deceivers are entered into the world, who confess not Jesus Christ coming in the flesh. This is the deceiver and the antichrist." "Many deceivers are entered into the world;" and therefore it is needful, yea imperative, to press the claims of the truth of God. "Who confess not Jesus Christ coming in the flesh." It is put here rather differently from its shape in the first Epistle. There the allusion was to the fact, but this as stamping a permanent character on Christ — the Christ that came. Here it is not so much a question of His having come, but, as it seems to me, indicating if possible a deeper shade of infidelity. No doubt the same persons are referred to, but it would seem as having developed their infidelity rather more. For there is the rejection not only of the fact, but even of its possibility. They conceived the thought that in some way or another it was derogatory to Him. They denied, some His deity, some His humanity.

v.8Verse 8 contains a salutary word for all who labour in the word and doctrine. If saints to whom they minister are turned aside from the truth they cannot expect a full reward in the coming day. Their reward is bound up with the faithfulness and prosperity of the saints. In this note of warning sounded by John there is something which reminds us of the notable words uttered by Paul, as recorded in Acts 20:31.

v.8(V. 8). As there are such in the world, the Apostle exhorts us to look to ourselves, lest in any measure we are influenced by these deceivers and turned aside from the truth, thus losing a full reward for our labours in the day to come.

v.8"Look to yourselves." If they had all departed away, his work would have been burnt with fire. And therefore he says, "Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward." The reward of labour in that sense is for the work that he has done in the souls of others. As it is said of the Lord Jesus, "he shall see of the travail of his soul, and shall be satisfied"; so we in our little measure receive it.

In the next exhortation (v. 8) a principle is contained, which is everywhere affirmed in the Scriptures. It teaches that the best preservative against declension, or seduction, lies in the cultivation of our own spiritual condition. (Compare Acts 20:28, 1 Tim. 4:16.) We learn, moreover, that the apostle in his ministry was encouraged by the prospect of enjoying its fruits in glory. He had already alluded to this in the first epistle (chap. 2:28); and here he more formally states it on the positive side, in that he speaks of receiving "a full reward." It is no question of salvation, as the reader will at once perceive; for this is pure and sovereign grace. But the Lord, although He Himself gives the ability for, and the privilege of, service, is pleased to attach a recompense to His servant's fidelity. John therefore exhorted the elect lady and her children to look to themselves, lest, failing under the testing they might undergo, it should turn out that they were only professors, and he should, as to them, have laboured in vain, and so lose his full reward. Not indeed that he had any doubt of their reality, as verses 1 - 4 show, only he would have them fully sensible of the dangers by which they were encompassed.

"Look to yourselves that we may not lose what we wrought, but may receive full reward," or wages (ver. 8). It is not only an earnest caution but an appeal to love thoroughly in our apostle's manner as in 1 John 2:28. Not seeing this, old copyists and modern editors and translators lost its point, and reduced it to a common-place. The Authorised Version, after the commonly received text, has excellent support, and yields an eminently touching reference. "Look to yourselves that we," not ye, "may not lose," etc. It is an affecting draught on their love. So, 1 John 2:28 appealed to all God's family, as here the apostle to an elect lady and her children.

v.9Verse 8, however, is parenthetical, and verse 9 picks up the thread from verse 7. These anti-christian deceivers were not abiding in the doctrine of Christ. They were transgressing or going forward, as they thought, to newer and better things. We have this kind of thing quite full-blown today in what is known as "Modernism." The Modernist believes that religion or theology is a human science, and that like all sciences it must not stand still but advance with the times and with the increase of all human knowledge. Hence he goes forward with much confidence to what he conceives to be greater light. No doctrine is sacred to the out-and-out Modernist. There is hardly one doctrine of the Scripture which he leaves intact.

v.9And there are forms of modernism which would hardly be classified as "Modernist" in the religious world. They are not the less mischievous on that account. They may as yet only "transgress" or "go forward" in certain particulars. But it is the whole idea of "going forward" that is wrong. If there may be development as to some details of the faith, why not as to all?

v.9There should indeed be growth in our apprehension of the truth. That is another thing entirely, and it is quite clearly stated and enforced in 1 John 2. The babe should become the young man, and the young man in due time become the father. That as increasing apprehension of that which has been made known from the beginning. The faith of Christ is divine. It has come from God, and consequently cannot be improved upon or developed. Let us lay hold upon that fact very firmly.

v.9It is possible of course to hold that the truth has come from God, and yet not to abide in the doctrine of Christ, because simple faith becomes swamped in intellectualism and reasoning. This danger specially threatens those who think more of talking of truth than walking in truth. It may in effect lead to just the same departure from the doctrine of Christ.

v.9Now such departure means that the transgressor has not God. He has neither the Father nor the Son, for it is impossible to have One without the Other. He who abides in the doctrine — that is, in the truth — has Both.

v.9(V. 9). To preserve us from the evil influence of those who profess to have made advance upon the truth revealed in Christ from the beginning, he says, “Whosoever goes forward and abides not in the doctrine of the Christ has not God” (N.Tn.). To refuse the truth of the Father and the Son made known in Christ is to be in total ignorance of God. To abide in the truth is to have the knowledge of both the Father and the Son.

v.9Now we have a little more. After having spoken about these deceivers, he adds, "Whosoever goeth forward and abideth not in the doctrine of Christ, hath not God." If you have not got the true Christ, you have not God at all. That is the first great broad principle. All through John, when he is speaking of relationship, it is the Son; but if of nature, it is God, not the Father. In John 8 it is God; and Jesus takes that place - "Before Abraham was, I am." There may be the rejection of the truth, and then I have not God in any; I am outside the whole scene in which this grace is displayed. I have not the doctrine of Christ, that is, the truth as to Christ; I have not got God at all. "He that abideth in the doctrine of Christ, he hath both the Father and the Son." He gets the whole unfolding of this unspeakable grace. It is the perfect revelation of God in its own blessedness within itself, not outside, but you have God inside; and you have got here all blessedness, in which the Father loves the Son and has given the Son for us; you have got both the Father and the Son. "Truly, our fellowship is with the Father and with his Son Jesus Christ." … "If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth." He has not communion with God, because God's nature is light.

And it is to be much observed, that false doctrine, and false doctrine concerning the person of Christ, is the special snare he has in view. "Whoever goes forward, and abideth not in the doctrine of Christ, hath not God." The meaning of the words "goes forward" has been well said to be development. That is, starting from the scriptural teaching of the person of Christ, and reasoning from the truth, new thoughts or inferences are developed and presented in the attractive guise of profounder insight and of a more exalted spirituality, so that unwary souls are readily entangled. John meets the snare by saying that whoever does this "hath not God"; and that, on the other hand, he that ABIDETH in the doctrine of Christ, he hath both the Father and the Son. To maintain the truth therefore will be to incur the charge of not "going forward"; but what a recompense lies in adhering to the teaching of the Christ - "he hath both the Father and the Son"! Well for us is it that the Lord in His tender care has given such plain and weighty instructions - instructions which can be understood even by the feeblest.

The greatest error about His work is not so directly fatal to the soul, because it does not so immediately assail the personal glory of the Lord Jesus. Here it is the doctrine of Christ Himself; and as one must beware of straying at first, let him also beware of not continuing in the doctrine of Christ. A man might have professed His name, and gone on some time with the assembly of God, accepted as a believer, or even a teacher; but if he does not abide in the truth of Christ, it does not signify what he may have been, it matters not in the least how much he may seemingly have been blessed, it is all over with him if he does not abide in the doctrine of Christ, and it becomes a necessity, not merely for the safety of oneself and others, but for God's glory, which is concerned here more sensitively than anywhere else. "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God."

v.10In order that there may be obedience to the commandment, "That, as ye have heard from the beginning, ye should walk in it," (ver. 6), there must be a clear-cut refusal of all that denies or does not confess the truth as to Christ; and verse 10 makes this very plain. The refusal of evil and error is not inconsistent with love of a Divine sort, it is rather an expression of it. Even amongst men if the parent has genuine love for the child that love will be as much expressed in the refusal of all that would imperil it as in feeding it with all that is good.

v.10So even this lady and her children were to have nothing to do with the man who came to the house not bringing the true doctrine of Christ. They were not to give him entrance into the house, not even to bid him God speed. They were to meet him with the completest possible refusal. It is very striking that action such as this should be incumbent upon a lady and her children. Such as these would ordinarily be esteemed as having less responsibility in such matters than any other saints. The inference then is obvious: it is a responsibility then which rests upon all of us as individuals, and which we cannot shelve with impunity.

v.10We are not asked to judge as to his spiritual state, we have only to judge as to the doctrine he brings. The point is not as to whether or not he is well instructed as to details, dispensational, prophetic, and the like. It is just this: does he, or does he not, bring the doctrine of Christ. A Christian woman or her children are assumed to be capable of discerning this, and acting rightly.

v.10Notice too that the man who comes is a propagandist, a travelling preacher. He comes to your door as the herald of something better than that which you have known. The case contemplated is not that of a believer of weak understanding, who gets entangled in what is false as to Christ. All too often in these days, when a multiplicity of errors are propagated, true saints get confused and waver and fall under the influence of what is false. Such should be treated differently, as indicated in Galatians 6:1, Jude 22, 23, and elsewhere.

Verse 9 is the foundation of the following exhortation, in which the apostle sets forth what our attitude should be towards false teachers on this subject. It is clear that preachers abounded at this period; and on this account it was necessary to put the saints on their guard. If they brought the truth, if servants of Christ and doing His work, the saints were responsible to receive them and their testimony; "If," however, John says, "there come any unto you, and bring not this doctrine (the doctrine of the Christ), receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds." In such a case there must be no compromise whatever, no consideration for personal character, or for an outwardly blameless walk, which might be associated with a false teacher; nor must there be any hesitation in action. Once it became evident that the teacher did not bring the true doctrine (however alluring his own might be to the natural mind), he must be instantly refused; nor must he be entertained in the saints' houses, or receive even the ordinary courtesies of salutation. For to "greet him" (this is the significance of the word rendered "God speed") would be moral identification with the false teacher, and a becoming "partaker of his evil deeds." Surely this instruction has been almost entirely ignored in the church of God, to her own bitter and sorrowful loss!

The application of this scripture is primarily to teachers, to all such who did not bring "the doctrine of Christ;" i.e., the truth concerning His person, if not also concerning His work. It was the former rather than the latter that was in question in the apostles' days. (See v. 7; 1 John 4:3, etc.) It is, however, sometimes asked whether those who hold erroneous doctrines on this subject should in like manner be refused. Other scriptures deal with this point, but here the apostle is evidently concerned with those who move about from place to place in order to teach. But then, "if there come any to you," and take the place of teachers in seeking to propagate their errors, they are to be treated as the apostle enjoins. As faithful to Christ, it is the responsibility of every head of a household to maintain the truth, and thus to exclude from his house that which would really undermine the foundations of Christianity. Christ must be first; and it would be impossible to maintain fellowship with Him and at the same time to be a "partaker of the evil deeds" of those who denied the full truth of His person and work.

The application of this scripture is primarily to teachers, to all such who did not bring "the doctrine of Christ;" i.e., the truth concerning His person, if not also concerning His work. It was the former rather than the latter that was in question in the apostles' days. (See v. 7; 1 John 4:3, etc.) It is, however, sometimes asked whether those who hold erroneous doctrines on this subject should in like manner be refused. Other scriptures deal with this point, but here the apostle is evidently concerned with those who move about from place to place in order to teach. But then, "if there come any to you," and take the place of teachers in seeking to propagate their errors, they are to be treated as the apostle enjoins. As faithful to Christ, it is the responsibility of every head of a household to maintain the truth, and thus to exclude from his house that which would really undermine the foundations of Christianity. Christ must be first; and it would be impossible to maintain fellowship with Him and at the same time to be a "partaker of the evil deeds" of those who denied the full truth of His person and work.

v.10-11When the man who preaches a false Christ comes to your door the refusal of him and his doctrine cannot be too complete. Even to bid him God speed is to partake of his evil. We are not to lend ourselves to the smallest or slightest association with such a thing.

v.10-11(Vv. 10, 11). If, then, one comes to the house and brings not this doctrine, he is neither to be received nor given any common greeting. When the truth as to the Person of Christ is in question, it is not enough to express disagreement with the false view; nothing must be done that would put any sanction on the evil doctrine or on the one holding it.

v.10-11There may be much faulty apprehension of many truths and defective interpretations of the Word, for we all have much to learn, but when the truth as to the Person of the Christ is denied, there is to be no compromise with the evil or toleration of the one holding the evil. To bid such an one God speed would be to partake of his evil deeds.

v.10-11247 You have, firstly, the great fact of not having God at all; a man is absolutely without God if he has not Christ. Then, secondly, when he unfolds the truth, it is the Father and the Son. He urges decision upon these saints. "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." To do so would be encouraging and helping him; it is to tamper with my own conscience, because I am allowing something to be Christ which is a false one, and the deepest dishonour to God. If I shew this appearance of love where the truth is not, it is not Christ at all; it is denying Him, and saying that what is false is as good as what is true. It is helping the Antichrist and not the Christ. "Him that biddeth him God speed" (that is, literally salutes him on going away), "is partaker of his evil deeds." It was a sign of recognition and companionship.

“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 … Whosoever transgresses, and abides not in the doctrine of Christ, has NOT GOD … If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that bids him God speed is partaker of his evil deeds” (2 John 7, 9, 11).

2 John 7-11. A deceiver goes forth, not confessing Christ coming in flesh. He is a deceiver and antichrist, and is no more to be received by a Christian than a Mohammedan would be. He wants to pass himself off as a Christian teacher! Do not know him, or say, "How do you do," to him. How senselessly stupid, more so far than would be a religionist of any other name, is the Christian who accredits and lends his sanction, in any way, to one of whom John says, "He is a false teacher, a deceiver, an antichrist."

v.12Verse 12 also indicates this. There were many other things that the Apostle had to say to the elect lady and her children — things, no doubt, of spiritual importance. He looked forward a little and saw a time not far distant when he would be able to convey these things by word of mouth — a much more joyful method. This matter about which he wrote however brooked no delay. Paper and ink might be a poorer medium, but it was an urgent matter to put them on their guard in defence of the truth.

v.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." I get there another thing, that is, the kind of affection which should reign among the saints. It was not a sort of mere abstract love; but there was gladness in seeing them, real comfort in it, and rejoicing to see them doing well. The Holy Ghost always encourages this activity of love, however strong He may be for the truth. Christ has come into the world: the one point round which souls can rally and find God in grace. When anything unsettles that, there is no resource at all. If Satan cannot do anything by persecution, he tries to unsettle souls about the truth in Christ. He is a roaring lion, going about seeking whom he may devour; that is persecution. But he is not always a roaring lion. When he comes in as a serpent (that is, when he steals along, and does not roar at all), it is a great deal more dangerous. A person is tried by his violence and rage; but it is far more serious when we have to withstand the wiles of the devil. Still, wherever Christ is held to simply, all is simple. Here it is the case of a lady. It is personal faith that clings to Christ for His own sake. The person may not be wise enough to set the world right, but there is something that faith clings to. I must have Christ. The secret of all is the individual personal faith that holds fast to Christ and His truth. It is a wonderful mercy to have that which is a test of everything, and a proof of Christ's love. To have a clear and distinct object this carries me through, according to God's mind, this is what Christ walked in; and if we hold fast to Christ, it is always true.

And now, verse 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 maybe full." Just as the departing Spirit of Christ, at the close of Revelation, leaves the volume, saying, "Surely I come quickly," so here - I hope to come shortly to speak face to face with you, and then our joy shall be full. "I have many things to say unto you" - not all told out from Genesis to Revelation, not written "with paper and ink."

He hopes to come shortly, and then it will not be communication with "paper and ink," but "face to face, that our joy may be full." Oh blessed hope! The lover of our souls, the LAMB in the throne, will feed us Himself at the fountain for ever!

John had much more that he desired to write, but other things could wait until he came to speak face to face. The matter of which he wrote however could not wait: It was of vital consequence. Certainly today we must have no less watchful refusal of the many deceivers who go from door to door. But fulness of joy in true fellowship remains the blessed property of the children of God, as the end of verse 12 indicates.

v.12-13(Vv. 12, 13). The Apostle had many things about which to write that could wait until they met face to face, but, as these deceivers were denying the truth as to the Person of Christ, this matter was urgent and called for a letter that exhorts this lady, and indirectly all believers, to stand with uncompromising firmness for the great, vital truths of our faith concerning the Father and the Son.

The apostle had many things to write; but he forbore for the present, as he trusted soon to see his correspondent, and to speak face to face: "that," he added, as showing how he prized fellowship in the spirit, "our joy may be full." Having put the elect lady on her guard "against all that is equivocal with respect to the person of Christ," he had delivered the message with which he had been entrusted. He therefore concludes his letter with the words, "The children of thy elect sister greet thee." Who these were, or who the elect lady was, (vv. 1 and 13), has not been revealed. It is to the truth communicated, rather than to the persons, that our attention is directed. May we receive grace to lay it to heart.

"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 children of the elect sister greet thee. Amen." Thus ends the Second Epistle.

The closing verses (12 and 13) are a fine testimony to the holy but hearty love which bound the early saints together, as we see here between the aged apostle and this Christian household. "Having many things to write to you, I would not with paper and ink; for I hope to come unto you, and to speak mouth to mouth that our joy may be made full. The children of thine elect sister greet thee."

"Having many things to write to you, I would not with paper and ink; but I hope to come unto you and to speak mouth unto mouth that our joy may be made full. The children of thine elect sister greet thee."

The greeting of true fellowship is seen in v.s.13 also. "Thy elect sister" was not evidently present with her children, or she would have been no doubt included in the greeting that John sends on behalf of the children. It seems likely that these children were the actual nephews or nieces of "the elect lady."