The Book of 2 John

INTRODUCTION

Authenticity.--That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from Irenæus [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." Dionysius of Alexandria (in Eusebius [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. Alexander of Alexandria cites 2Jo 10, 11, as John's [Socrates, Ecclesiastical History, 1.6]. Cyprian [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The Muratori fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and Cosmas Indicopleustes in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But Ephrem the Syrian quotes the Second Epistle of John. Eusebius [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1; 3Jo 1). Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." Jerome [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, Papias, in Eusebius [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus Cyril of Jerusalem, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So Gregory Nazianzen, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which Origen notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle. To whom addressed.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Ac 19:20), or Gaius of Corinth (Ro 16:23; 1Co 1:14), or Gaius of Derbe (Ac 20:4), it is hard to decide. Mill believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1. The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1). And it closes, "The children of thy elect sister greet thee" (2Jo 13). Now, 1Pe 1:1, 2, addresses the elect in Asia, &c., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clement of Alexandria) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. Neander, Alford, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John. Date and place of writing.--Eusebius [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 9, 10). 2Jo 1-13. Address: Greeting: Thanksgiving for the Elect Lady's Faithfulness in the Truth: Enjoins Love: Warns against Deceivers, Lest We Lose Our Reward: Conclusion.

Jamieson, Fausset & Brown (1871) · public domain

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.

Adam Clarke (1831) · public domain

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"

Albert Barnes (1834) · public domain