Who wrote the book of 2 John? Who was the author of 2 John?

The 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.

We treat these small documents [2nd and 3rd Epistles of John] together. No intelligent person can doubt that both Epistles were written by the same person. We do not need to investigate the objections and inventions of rationalists like Bretschneider, those of the so-called Tuebingen school and the modern critics, who deny the Johannine authorship and teach that the fictitious "John the Presbyter of Ephesus " wrote these two letters.

But all these modern conceptions are answered by the ancient authorities which ascribe both Epistles to the writer of the First Epistle, that is, the Apostle John. Irenaeus, who as a boy had listened to Polycarp, who knew John personally, bears witness to the genuineness of the Second Epistle, so does Clement of Alexandria , the Muratorian fragment, Dionysius of Alexandria , and others. Both Epistles seem to have been accepted from the very beginning as the inspired testimony of John.

The internal evidence is conclusive. Both Epistles are in tone, style and vocabulary like the Gospel of John and the First Epistle of John. The great characteristic words of the other writings of John (the Gospel and John 1) "Love," "truth," "world," etc., are found in these two Epistles. They are, indeed, complementary to the First Epistle and give some of the truths contained in the First Epistle in a practical way. The warning contained in the Second Epistle concerning receiving one who does not bring the doctrine of Christ, that is, an antichrist, connects closely with the instructions of 1 John 4. There is no question but both Epistles are appendices to the First Epistle.

As a matter of fact, during the last third of the 1st century the Apostle John was the last of the pillars of the assembly (comp. Gal. 2:9) to remain alive. The term “elder” is therefore to be considered a title of honour for this old apostle and it would express his old age and general estimation. Similarly, Peter calls himself “an elder and a witness of the sufferings of Christ” (1 Peter 5:1).

The first known allusion to 2 John is found with Polycarp (around 70 to 155 AC). Irenaeus (around 140 to 202), Clemens of Alexandria (150 to 215) and the Muratori Canon (end of 2nd century) already confirm that John is the author of these two epistles. – Various researchers claim, however, that the author is “John the Presbyter”, a man otherwise unknown. But this assertion has not found general acceptance.

Language, contents and length of the two epistles point to the same author. The close connection to the Gospel of John and to the First of John has often been emphasised. One can consider these two epistles – which are of a relatively private character – as addition to the First Epistle of John. They express how to realise Christian truth in faith and love in various situations. The main subjects of the epistles are truth and love.

As a matter of fact, during the last third of the 1st century the Apostle John was the last of the pillars of the assembly (comp. Gal. 2:9) to remain alive. The term “elder” is therefore to be considered a title of honour for this old apostle and it would express his old age and general estimation. Similarly, Peter calls himself “an elder and a witness of the sufferings of Christ” (1 Peter 5:1).

The first known allusion to 2 John is found with Polycarp (around 70 to 155 AC). Irenaeus (around 140 to 202), Clemens of Alexandria (150 to 215) and the Muratori Canon (end of 2nd century) already confirm that John is the author of these two epistles. – Various researchers claim, however, that the author is “John the Presbyter”, a man otherwise unknown. But this assertion has not found general acceptance.

Language, contents and length of the two epistles point to the same author. The close connection to the Gospel of John and to the First of John has often been emphasised. One can consider these two epistles – which are of a relatively private character – as addition to the First Epistle of John. They express how to realise Christian truth in faith and love in various situations. The main subjects of the epistles are truth and love.

In these two short epistles the author introduces himself as the “elder” (Greek presbyteros). This term hardly describes the office of an elder in the assembly for it was generally restricted to a certain place or locality. See section on elders in Elders, in First Epistle to Timothy .

Lastly 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.

This is exactly what Satan was there and then attempting by the many antichrists, and it is what accounts for the extraordinary appeal of the Holy Spirit in this Epistle. "The elder," says the apostle. Thus does he descend from the first place in the church of God, which he was fully entitled to fill, but love instinctively takes the more excellent way, and here the Holy Spirit inspired it for the special need. So the apostle Paul did now and then; and so did our apostle in all his Epistles. It is thus we have God teaching us even by the smallest change in scripture, by everything said and by everything not said, something more perfectly than in any other way. Hence we may not doubt that there was a particular wise and worthy reason why the apostle John should introduce himself under the name of "elder," rather than apostle, both to the elect lady and to the beloved Gaius.

“The elder” (Verse 1)

John is not writing as one of the apostles, although they were the highest authority on earth in the assembly. By describing himself thus he suggests the moral features of elders. Paul had previously written about the importance of speaking things that become sound doctrine, that the aged men be sober, grave, temperate, sound in faith, in charity, in patience (Titus 2:1-2).

John had grown old in Christ's service and his life was consistent with being Christ's servant. He would write with due respect to a mother. Discretion is shown in not naming her,1 especially as the contents of this letter were destined to become public. John expresses his holy affection along with that of all who rejoice in the truth. His love for her and her children was regulated by truth.

We treat these small documents together. No intelligent person can doubt that both Epistles were written by the same person. We do not need to investigate the objections and inventions of rationalists like Bretschneider, those of the so-called Tuebingen school and the modern critics, who deny the Johannine authorship and teach that the fictitious "John the Presbyter of Ephesus " wrote these two letters.

But all these modern conceptions are answered by the ancient authorities which ascribe both Epistles to the writer of the First Epistle, that is, the Apostle John. Irenaeus, who as a boy had listened to Polycarp, who knew John personally, bears witness to the genuineness of the Second Epistle, so does Clement of Alexandria , the Muratorian fragment, Dionysius of Alexandria , and others. Both Epistles seem to have been accepted from the very beginning as the inspired testimony of John.

The internal evidence is conclusive. Both Epistles are in tone, style and vocabulary like the Gospel of John and the First Epistle of John. The great characteristic words of the other writings of John (the Gospel and John 1) "Love," "truth," "world," etc., are found in these two Epistles. They are, indeed, complementary to the First Epistle and give some of the truths contained in the First Epistle in a practical way. The warning contained in the Second Epistle concerning receiving one who does not bring the doctrine of Christ, that is, an antichrist, connects closely with the instructions of 1 John 4. There is no question but both Epistles are appendices to the First Epistle.

The similarity of the outer form (especially so at the beginning and end) would not only indicate the same author but also the same time of writing. As the contents presupposes the knowledge of 1 John they have probably been written a little later, that is after 90 AC.