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2 John 1 - Concise Bible - Commentary

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2 John 1

1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

2 for the truth's sake, which dwelleth in us, and shall be with us for ever.

3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

5 And now 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.

6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

7 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.

8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.

9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

11 for he that biddeth him God speed is partaker of his evil deeds.

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.

13 The children of thy elect sister greet thee. Amen.

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2 John 1

2 JOHN WHEN LOVE AND TRUTH MEET FALSE TEACHERS

The second epistle of John is addressed to whom? The word lady in the Greek is Kyria, which may be translated as a proper name, and perhaps in this case it should be so understood. Kyria was a common name among the Greeks and refers here, it may be, to some notable saint in the neighborhood of Ephesus, to which John ministered in his old age. The letter is brief, for the writer is soon to make a visit to this sister in Christ and to speak with her face to face (2Jn 1:12).

2Jn 1:1-4 THE SALUTATION

John’s greeting is interesting for three or four things:

1. The deep humility of the writer; 2. The tender regard for the sister to whom he writes; 3. The solicitude for the honor of Jesus Christ; 4. The insight into the spiritual condition of this sister’s household.

2Jn 1:5-11 THE BURDEN OF LOVE

The burden message of the letter follows (2Jn 1:5-11). This burden is the old one of John love. But love in the New Testament means not a passion, not an emotion, but a life. An abiding principle influencing for righteousness, this is Christian love. Is not that what John says here (2Jn 1:6)? See how the idea is emphasized in 2Jn 1:7. Not to love is not to hold to the truth in doctrine and to practice it in life. False teachers do not love. They may be amiable in their social relations, but they have not this Gospel love. They are deceivers, and love and deceit do not go together. And mark the central fact of that truth which constitutes love the confession that Jesus Christ is come in the flesh. This strikes at the Jew’s denial of Jesus, certainly, but also how can Christian Science, which denies the material body confess this? Changing the language again to conform to the RV, we see that they are the deceivers and the Antichrist in spirit who fail to confess that He “cometh in the flesh.” It is Christ’s second coming John has in mind as truly as His first coming.

In the light of the above consider the warning in 2Jn 1:8. There is danger of believers losing something which belongs to them. That something is “a full reward.” (Compare Luk 19:15-27; 1Co 3:11-15; 1Pe 1:21. See Mat 16:27; Rev 22:12.) Does not the comparison of these passages bear out 2Jn 1:7 as rendered by the Revised Version?

What is it to transgress as given in 2Jn 1:9? By the “doctrine of Christ” is not meant merely the things He taught while in the flesh, but the whole doctrine concerning him, i.e., the whole of the Old and New Testaments. To deny the truth concerning Christ is to deny His first and His second coming, and He who denies this “hath not God.” He may speak much of the “Father,” but he only has the Father who has the Son. To have the One you must have the other (2Jn 1:9).

Observe how strenuous we should be in maintaining this doctrine (2Jn 1:10). The command “receive him not into your house,” is relative. It means not that we are to deny him meat and shelter altogether, if he be in need of them, but that we are not to fellowship him as a brother. Even our personal enemies we are to bless and pray for, if they hunger we are to feed them and if they thirst give them drink. But those who are the enemies of God by being enemies of his truth, we are to have nothing to do with in the capacity of fellow-Christians. We must not aid them in their plans or bid them God speed. How would such a course on our part involve us (2Jn 1:11)?

The apostle closes with that allusion to his visit already referred to, and a greeting from Kyria’s elect sister. Did this mean her sister in the flesh or only in the faith? And in this last case was it the apostle’s wife?

QUESTIONS

1. How may we translate “lady” and to whom may it refer?

2. Can you discover in the text the four points under the Salutation?

3. What is the message of this letter?

4. What is Christian love?

5. What is its central fact?

6. Who are spiritual Antichrists?

7. Have you examined the parallel scriptures on the subject of reward?

8. What is meant by the doctrine of Christ?

9. Explain “receive him not into your house.”



3 JOHN CHRISTIAN CHARACTER: GOOD AND BAD EXAMPLES

Gaius is a name frequently alluded to by Paul, but whether this were the same individual as any of those is problematical. In any event he seems to have been a convert of John (3Jn 1:4). Another form of the name is Caius and this was a very common name indeed.

What distinction in spiritual things is ascribed to Gaius (3Jn 1:2)? His soul was prospering even if his bodily health and his business were not, but the apostle is interested in other things as well. The Christian should be careful of his health, and it is compatible with a deep spiritual life that he should have a successful business.

As to the Christian character of Gaius, three particulars are named: (1) he possessed the truth (3Jn 1:3); (2) he walked in the truth, i.e., his life and conduct measured up to the light he had received from God (3Jn 1:3-4); and (3) as walking in the truth he was “careful to maintain good works,” especially in the distribution of his means (3Jn 1:5-6). It is noticeable that his “faithfulness’’ in this regard is mentioned. It was not a spasmodic thing on his part, but a steady flow of grace through him. His breadth of disposition is also mentioned since his giving was not limited to those he knew but extended to those he did not know (3Jn 1:5). Some recipients of his bounty are referred to in 3Jn 1:6, and a journey mentioned toward the expense of which he was contributing (3Jn 1:6). All this is very realistic, and brings the life of the church in the first century “up to date” as we sometimes say.

One or two facts are given concerning the recipients of Gaius’ gifts equally honoring to them (3Jn 1:7). Look at the motive of their journey, “His Name’s sake,” and at the spirit actuating them “taking nothing of the Gentiles,” i.e., the heathen. Whatever the journey was, they might have been assisted in it pecuniarily by those who were not actuated by a love for his name, but their conscience would not permit them to receive such aid. How valuable this example. And what a close relationship it bears to the teaching of the second epistle about fellowshipping with heretics. How should such loyal and self-denying workers as these be treated in the church, and why (3Jn 1:8)?

THE WORLDLY CHARACTER OF DIOTREPHES

Here we have another type of the professing Christian in the worldly character of Diotrephes (3Jn 1:9-11) What seems to have been his besetting sin (3Jn 1:9)? How does this experience of John recalls Paul’s experiences in the churches of Corinth, Galatia, and Thessalonica? In what manner did John intend to deal with him (3Jn 1:10)? Does this recall anything similar in apostolic authority on Paul’s part? How does 3Jn 1:10 reveal the worldliness and insincerity of Diotrephes? What an awfully overbearing, autocratic, unholy man he must have been! How did he get into the church?

What advice is given Gaius (3Jn 1:11)? How does this testify to the relation between faith and works? What opposite kind of example is set before him (3Jn 1:12)? How many kinds of witnesses testify to the Christian character of Demetrius? One cannot help wondering if this were the Demetrius of Acts 19. Such trophies of grace are by no mean unusual, Paul was such an one. Note the similarities in the conclusions of this epistle and the one previously considered (3Jn 1:13-14), suggesting that they may have been penned at the same time.

The Scofield Bible has an interesting note here, saying historically, this letter marks the beginning of that clerical assumption over the churches in which the primitive church order disappeared. It also reveals the believers’ resource in such a day. John addresses this letter not to the church, but to a faithful man in the church for the comfort of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of a Christian in a day of apostasy; and 3 John the personal responsibility in such a day of the believer as a member of the local church.

QUESTIONS

1. Analyze the Christian character of Gaius.

2. What two features marked his faithfulness?

3. Tell something of the character of the two other men named.

4. What epoch does this epistle mark?

5. Distinguish between second and third John.



WARNING AGAINST FALSE TEACHERS

The writer of Jude, evidently not an apostle, calls himself a “servant of Jesus Christ and brother of James.” Which James? There were two whose brother he might have been, the son of Alpheus and the brother of our Lord, and the general opinion is in favor of the latter.

SALUTATION (Jud 1:1-2)

The first division is the salutation. Notice the Revised Version: “them that are called, beloved in God the Father, and kept for Jesus Christ.” Why kept for him? How much this suggests as to His coming glory and the part believers will take in it?

CONTEND FOR THE FAITH (Jud 1:3-4).

What is that object as stated in Jud 1:3? Notice that according to the Revised Version the faith delivered to the saints was delivered “once for all.” “Faith” here is to be taken in the sense of that body of Christian doctrine which forms the substance of the truth concerning “our common salvation.” It is used synonymously with Gospel. This was delivered to the body of the church, at the beginning of its history as a complete revelation in itself (Rev 22:18-19). It is a sacred deposit to be preserved in its integrity, defended and earnestly contended for. The necessity for this defense is seen in Jud 1:4. “Foreshadowed” in that verse should be “forewritten,” i.e., the false teachers referred to had been predicted as coming in among the flock. Our Lord had spoken of them, and so had all His apostles. The nature and outcome of their teaching as suggested by “lasciviousness” is particularly noticeable.

FALSE TEACHERS (Jud 1:5-7)

The third division deals with the false teachers, and we have first, a revelation of their punishment (Jud 1:5-7). From this their position as professed disciples would not save them any more than it saved the

Israelites brought out of Egypt, when they afterward sinned against light (Jud 1:5); or the angels referred to in Peter’s epistles and Genesis (Jud 1:6); or Sodom and Gomorrah (Jud 1:7). Do not fail to observe the class of sins prominent in these instances, especially the two last-named, and their relationship to lasciviousness already spoken of. While the erroneous teachings were intellectual, yet their power was augmented by carnality of the grossest kind.

THE WAY OF CAIN, BALAAM AND CORE (Jud 1:8-13)

The description of the teachers follows (Jud 1:8-13). Observe in Jud 1:8 that they not only defile the flesh but speak evil of dignitaries, by which may be meant both civil and ecclesiastical superiors. There is a strange illustration in Jud 1:9 that throws light on Moses’ burial, recorded in Deuteronomy.

Why that mystery? Why should God have buried Moses, and kept the place a secret? Why should Satan have desired possession of that body? Did his foreknowledge of what should take place on the mount of Transfiguration (Matthew 17) have aught to do with it? And further, shall we say with some, that Moses in the flesh is to be one of the two witnesses named in Revelation 11, and did Satan seek thus to frustrate God’s purposes concerning the last days? And then the contention of Michael, how that brings to mind the teaching in Daniel concerning him as the prince that stands for Israel! What a bearing all this has on the teachings of the New Testament about the dominions, and principalities and powers of the air (see Ephesians 6).

Further analysis of these teachers is afforded in Jud 1:11. With what three Old Testament individuals, each conspicuous for his self-willed and rebellious spirit, are they compared? We might not believe that such could have any standing in the Christian church were it not that we discover their successors at the present day. Read Jud 1:12 in the Revised Version. “Spots in your feasts of charity,” should be “hidden rocks in your love feasts.” These “love feasts” were the Christian gatherings on the first day of the week for the “breaking of bread,”

and the presence of such would-be leaders in those assemblies suggested the perils of hidden rocks to mariners. What care were required to avoid disastrous contact with them. “Feeding themselves without fear,” should be, “Shepherds that without fear feed themselves.” It is characteristic of the heretical teacher that he is thinking of himself rather than the flock.

Six terse descriptions of these teachers may be given as follows: visionary (Jud 1:8-9); ignorant (Jud 1:10-11); deceptive (Jud 1:12-13); ungodly (Jud 1:14-15); selfish (Jud 1:16-18); schismatic (Jud 1:19).

JUDGMENT UPON THE UNGODLY (Jud 1:14-16)

The description of the teachers is followed by a reference to the foreknowledge of them (Jud 1:14-16). Here is a quotation from Enoch in Jud 1:14, on which we say a word. There is an apocryphal book in which it is found, but it is thought to have been of a later date than Jude, and that its author probably quoted from our epistle. How interesting to learn that Enoch, before the deluge, had his mind carried out in the Spirit to the Second Coming of Christ! And how perfectly his words agree with the later prophets, concerning that event!

THE TRUE CHURCH IN CONTRAST (Jud 1:17-25)

The reference to the false teachers gives way to a description of the true church in sharp contrast with the false (Jud 1:17-25).

It begins with a caution (Jud 1:17-19). To which of the apostles is he here referring, do you think? How does he describe these ungodly persons who have found their way into the visible church? That word “sensual” is “natural” or “animal.” in the margin of the RV. It is a case of unregenerated Christians with whom the church is still plentifully supplied.

The caution is followed by an exhortation (Jud 1:20-21). “Build,” “pray,” “keep,” “look” are the four corner posts defining the possessions of the Christian life. What is peculiar about the exhortation to pray? In Romans 8 we have revealed that the Holy Spirit prays in us, but here we are to pray in Him. Are these contradictory teachings? Is it not true that the Holy Spirit is our life, and also our spiritual atmosphere? In what are we to keep ourselves according to this exhortation? Does this mean God’s love to us or our love to Him? How better can we keep ourselves in His love to us, and the consciousness of our love to Him than by building ourselves up on our most holy faith, and praying in the Holy Spirit? What do you suppose is meant by “looking for the mercy of our Lord Jesus Christ unto eternal life”? In the light of the previous teaching about the appearing of His glory, may it not refer to that?

The exhortation is followed by instruction concerning soul-winning (Jud 1:22-23). The Greek text, especially in Jud 1:23, is obscure, but the teaching calls for compassion on our part, and an effort to save the sinner while hating the sin.

The benediction and ascription follow. What two things is God able to do for believers in His Son? No wonder that we should ascribe unto Him through Jesus Christ “glory and majesty, dominion and power throughout all ages.”

SUPPLEMENTAL

Jude is particularly a Scripture for these times, and has been called “a picture of the last days,” and “a preface to Revelation,” as it shows the drift of the apostasy which makes the awful judgment of the book necessary. It refers to all the more important articles of the Christian faith:

1. The Trinity, inasmuch as we have God the Father (Jud 1:1), Jesus Christ the Son, in several verses, and the Holy Spirit (Jud 1:20); 2. The Deity of Christ, Who in half a dozen verses is called Lord; 3. The historicity of the Old Testament, whose miraculous events are used to illustrate the teaching and give point to the warnings as though they were actual occurrences (Jud 1:5-11); 4. The existence and power of a personal Satan against whom even the archangel himself dare not bring a railing accusation (Jud 1:9); 5. The existence of angels and spirits (Jud 1:6-7); 6. The certainty and fearfulness of future retribution (Jud 1:6-7; Jud 1:13); 7. The Second Coming of Christ (Jud 1:14-15).

QUESTIONS

1. How is the author of this epistle distinguished from some others?

2. Name the seven main division of it.

3. How is “Faith” (Jud 1:3) to be understood?

4. What different ideas are suggested by the mystery in Jud 1:9?

5. What was said in the lesson about Jud 1:14?

6. Name the four corner posts of the Christian life?

7. What makes this epistle particularly applicable to, or useful in, these days?

8. What seven important articles of the Christian faith does it emphasize?



“THE THINGS WHICH THOU HAST SEEN”

In this book we return to the atmosphere of the Old Testament, at least after the third chapter, at which point the apocalyptic part begins with a narration of events synchronizing with The Day of the Lord.

The authorship is ascribed to John, who wrote the Gospel and three epistles bearing his name, and who at this time, about A.B. 95, had been banished by the Roman Emperor, to the Isle of Patmos in the Aegean Sea (Rev 1:9). The date is in dispute, some placing it as early as Nero, A.D. 64 or 65, but the preponderance of opinion is in favor of the later period of Domitian.

THE PREFACE (Rev 1:1-3)

A few questions will put us in possession of it. Whose revelation is it? Of course, the reference here is to Jesus Christ considered as the God-Man. Whence did He receive this revelation? For whom was it given to Him? And for what purpose with reference to them? To which of His servants was it representatively sent? And through what agency? What did this servant do with the revelation thus committed to him (Rev 1:2)? “Things which must shortly come to pass” has puzzled some, and given rise to the opinion that the predictions have been fulfilled in the course of history from that time. However, while some of them have been fulfilled in the history of the seven churches of Asia, for example, the bulk of them are still future. “One day is with the Lord as a thousand years.” (2)

THE SALUTATION (Rev 1:4-8)

The seven churches in Asia were probably those over which John had particular charge. But it would be a mistake to suppose that the readers were limited to those churches. The number seven itself can hardly have been chosen except as symbolical or universality, according to the writer’s practice throughout the book.

Observe the allusion to the Trinity. “Him Which is, and Which was, and Which is to come,” identifies God the Father. “The Seven Spirits before His Throne,” God the Holy Ghost; “Jesus Christ the faithful witness,” God the Son. Compare for the Seven Spirits, Isa 11:2-5.

Candlesticks - Rev 1:20 Mat 5:14-16

Clothing - Isa 11:5; Isa 61:10 Eph 6:14 Rev 19:8

White Head and hair - Dan 7:9 Mat 17:1-1 Act 22:6-8 2Pe 1:16-18 Rev 22:5

Eyes of fire - 2Ti 1:7-8 Heb 12:29

Feet of brass - Pro 1:24-28 Isa 48:4 Luk 13:25-27

Voice of many waters - Dan 10:6 Rev 14:2-3; Rev 19:6

Seven stars - Dan 12:3 Mal 2:7 Rev 1:20; Rev 12:1

Two-edged sword - Eph 6:17 Heb 4:11

Keys - Isa 22:20-21 Mat 16:19; Mat 28:18 Luk 11:51 Rev 3:7; Revelation 20; 1Co 12:4; 1Co 12:8

PREPARATORY VISION (Rev 1:8-16)

The vision John received constituted his authority to write (Rev 1:8-16). This vision was that of the Person of the glorified Christ. The table (left) shows how much scriptural imagery is involved in John’s vision.

THE VISION’S CONCLUSION

The vision concludes with the general command to write (Rev 1:17-20), in the terms of which (Rev 1:19) there is outlined the three major divisions of the book. “The things which thou hast seen,” refer to the Patmos vision just considered; “the things which are,” refer to the things existing, i.e., the churches, and particularly the seven churches of Asia; “the things which shall be hereafter,” or literally “after these,” means, we think, after the church period ends. As the first division covers chapter 1, so the second covers chapters 2-3, and the third the rest of the book. The last division falls into a series of six sevens with five parenthetical passages making, with the church division, seven sevens. The six sevens are:

1. the seals, Rev 4:1 to Rev 8:1; Revelation 2. the trumpets, Rev 8:2 to Rev 9:19; Revelation 3. the personages, Rev 12:1 to Rev 14:20; Revelation 4. the vials, Rev 15:1 to Rev 16:21; Revelation 5. the dooms, Rev 17:1 to Rev 20:15; Revelation 6. the new things. Rev 21:1 to Rev 22:21.

QUESTIONS

1. What peculiarity about interpreting Revelation is stated in this lesson’s first paragraph?

2. What is said about its date?

3. State the four main divisions of the chapter.

4. Have you examined its symbolism in the light of the parallel passages named?

5. Name the three major divisions of the book as indicated in Rev 1:19?

6. Name the six sevens of the third division.




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Rights in the Authorized (King James) Version in the United Kingdom are vested in the Crown. Published by permission of the Crown’s patentee, Cambridge University Press.
Cambridge Univ. Press & BFBS
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