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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.

2 JOHN

The apostle's address to a Christian matron and her children, 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, 4-6, And particularly cautions them against deceivers, and to so watch, that they might not lose the benefit of what they had received, 7, 8. The necessity of abiding in the doctrine of Christ, 9. He cautions them against receiving, or in any way forwarding, those who did not bring the true doctrine of Christ, 10, 11. Excuses himself from writing more largely, and purposes to pay her and family a visit shortly, 12, 13.

NOTES ON 2. JOHN.

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 o presbuterov, 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" - eklekth kuria? As kuria, kuria, may be the feminine of kuriov, 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 (Syriac) koureea, as does also the Arabic (Arabic) kooreea.

Some have thought that Eclecta was the name of this matron, from the word eklekth, which we translate elect, and which here signifies the same as excellent, eminent, honourable, 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, 2 John 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 ek twn teknwn, 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, &c." - Of these he had spoken before, see 1 John iv. 1, &c. 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 eishlqon are entered in, many excellent MSS. and versions have exhlqon, 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, apoleswmen, &c., WE lose, &c., many MSS., versions, and fathers, read the whole clause in the second person plural, apoleshte, YE lose, &c. 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" - parabainwn? 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 saviour 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." - kai cairein autw mh legere? 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, (Arabic) 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 honourable. See on chap. 1.

Amen is wanting in the most ancient MSS., and in most of the versions; but h cariv meta sou and meqÆ umwn, 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, 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.