Verse 2

For the truth's sake--joined with "I love," Jo2 1:1. "They who love in the truth, also love on account of the truth." dwelleth in us, and shall be with us for ever--in consonance with Christ's promise.

Verse 3

Grace be with you--One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation. grace . . . mercy . . . peace--"Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace. the Lord--The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God." in truth and love--The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in Jo2 1:4; love, in Jo2 1:5. Paul uses FAITH and love; for faith and truth are close akin.

Verse 4

I found--probably in one of his missionary tours of superintendence. See Introduction, at the end, and Jo2 1:12; Jo3 1:10, Jo3 1:14. of thy children--some. in truth--that is, in the Gospel truth. as--even as. "The Father's commandment" is the standard of "the truth."

Verse 5

I beseech--rather (compare Note, see on Jo1 5:16), "I request thee," implying some degree of authority. not . . . new commandment--It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on Jo1 2:7-8). that we--implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.

Verse 6

"Love is the fulfilling of the law" (Rom 13:10), and the fulfilling of the law is the sure test of love. This is the commandment--Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.

Verse 7

As love and truth go hand in hand (Jo2 1:3-4), he feels it needful to give warning against teachers of untruth. For--giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (Jo2 1:6). many-- (Jo1 2:18; Jo1 4:1). are entered--The oldest manuscripts read, "have gone forth," namely, from us. confess not . . . Jesus . . . in the flesh--the token of Antichrist. is come--Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [NEANDER]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mat 11:3; Heb 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [BENGEL]. This is a, &c.--Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.

Verse 8

Look to yourselves--amidst the widespread prevalence of deception so many being led astray. So Christ's warning, Mat 24:4-5, Mat 24:24. we lose not . . . we receive--The oldest manuscripts and versions read, "That YE lose not, but that YE receive." which we have wrought--So one oldest manuscript reads. Other very old manuscripts, versions, and Fathers, read, "which YE have wrought." The we being seemingly the more difficult reading is less likely to have been a transcriber's alteration. Look that ye lose not the believing state of "truth and love," which WE (as God's workmen, Co2 6:1; Ti2 2:15) were the instruments of working in you. a full reward--of grace not of debt. Fully consummated glory. If "which YE have wrought" be read with very old authorities, the reward meant is that of their "work (of faith) and labor of love." There are degrees of heavenly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory hanging on Jesus shall be fully happy. But the larger the vessel, the greater will be its capacity for receiving heavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received five cities; each according to his capacity of rule, and in proportion to his faithfulness. Compare Co1 15:41. "There is no half reward of the saints. It is either lost altogether, or received in full; in full communion with God" [BENGEL]. Still no service of minister or people shall fail to receive its reward.

Verse 9

The loss (Jo2 1:8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ. transgresseth--The oldest manuscripts and versions read, "Every one who takes the lead"; literally, "goes," or "leads on before"; compare Joh 10:4, "He goeth before them" (not the same Greek). Compare Jo3 1:9, "Loveth to have the pre-eminence." hath not God-- (Jo1 2:23; Jo1 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense. He--emphatical: He and He alone.

Verse 10

If there come any--as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines. receive him not . . . neither bid him God speed--This is not said of those who were always aliens from the Church, but of those who wish to be esteemed brethren, and subvert the true doctrine [GROTIUS]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.

Verse 11

By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. POLYCARP, the disciple of John, told contemporaries of IRENÆUS, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.

Verse 12

I would not write--A heart full of love pours itself out more freely face to face, than by letter. paper--made of Egyptian papyrus. Pens were then reeds split. ink--made of soot and water, thickened with gum. Parchment was used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates. face to face--literally, "mouth to mouth." full--Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose.

Verse 13

ALFORD confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant. Next: 3 John Introduction

Verse 1

The elder unto the elect lady and her children,.... By the "elder" is meant the writer of this epistle, the Apostle John, who so calls himself either on account of his age, he being now near an hundred years of age, having outlived all the apostles: or on account of his office, being a bishop or overseer, not only of the church at Ephesus, but of all the Asiatic churches, which is the same with an elder; nor is this incompatible with his being an apostle; see Pe1 5:1, the elect lady is the person he writes unto; by whom is designed not the church of Christ, since such a way of speaking is unusual; and besides, he speaks of coming to see her face to face, and of the children of her elect sister: but some particular person, some rich, as well as gracious woman of John's acquaintance; and these words, "elect lady", are neither of them proper names of the person: some think that the word "Kyria", rendered "lady", was the name of the person, as "Domina" with the Romans, and answers to the Hebrew word "Martha"; for as "Mar", signifies lord, so "Martha, lady"; and then the inscription runs, "to the choice" or "excellent Martha"; and the Syriac and Arabic versions read, "to the elect Kyria": and others think that the word rendered elect is a proper name, and that this person's name was "Electa", as "Electus" (d) is a man's name; and then it must read thus, "to the lady Electa"; but her sister also is so called, and it can hardly be thought that two sisters should be both of a name; neither of them are proper names, but characters and titles of respect and honour: she is called a "lady", because she was a person of distinction and substance, which shows that God sometimes calls by his grace some that are rich and noble; and also that titles of respect and honour, where flattery is avoided, may be lawfully given to persons of dignity and wealth; so Nazianzen (e) calls his own mother by the same title; and it was usual to call women by this name from fourteen years of age (f): and this person also is said to be "elect"; either because she was a choice, famous, and excellent person, not only for her birth, nobility, and riches, but for her virtue, grace, and good works; or because she was chosen unto eternal life and salvation; and which the apostle might know without a special and divine revelation, by the Gospel coming with power to her; by the grace that was wrought in her; by the faith of God's elect, which she appeared to have, seeing it worked by love; and which may be, and ought to be concluded in a judgment of charity, of everyone that professes faith in Christ, and walks according to it; and this also makes it appear that election is of particular persons, and not of nations, communities, and churches, as such; nor is it unusual to salute single persons under this character; see Rom 16:13, this epistle is inscribed not only to this lady, but also to "her children"; who were not infants, but grown up, and had made a profession of the truth, and walked in it, Jo2 1:4, and both the mother and the children the apostle represents as the objects of his love: whom I love in the truth; either as being in the truth and faith of the Gospel; for though all men are to be loved as men, and to be done well to, yet they that are of the household of faith, or are in the faith, are in and especial manner to be loved and respected; see Gal 6:10; or the sense is, that the apostle loved this lady and her children sincerely and heartily, without dissimulation; not in word and in tongue, but in deed and in truth, Jo1 3:18, and not I only, but also all they that have known the truth; either the Lord Jesus Christ, who is the truth; not with a notional knowledge, but with the knowledge of approbation and affection; with a fiducial and appropriating one: or the Gospel, the word of truth; not with a speculative, but with a spiritual and experimental knowledge of it: and this is not to be understood of every individual person then living, which had such a knowledge of the truth; for it cannot be reasonably thought that every individual person should know this lady and her children; but of all such persons who had any knowledge of them; for such who are born again by the word of truth, love not only him that begot them, but all those who are begotten of him: this shows in what sense the word "all" is sometimes taken. (d) Herodian. Hist. l. 1. c. 51, 52, 53, 54. (e) Epist. ad Basil. 4. p. 769. vol. 1. (f) Epictet. Enchirid. c. 62.

Verse 2

For the truth's sake, which dwelleth in us,.... Not for her high birth, nobility, or riches; but either for Christ's sake, who is the truth, and who dwells in the hearts of believers by faith, and who is the same that dwells in one as in another; and on his account it is that saints love one another, because they belong to him, he is formed in them, and his image is stamped upon them; and every like loves its like: or for the Gospel's sake, which has a place, and dwells in every saint, and is the same for matter and substance in one as in another; and unity of mind and judgment produces unity of affection: or for the sake of the truth of grace, the inward principle of grace, which dwells in every regenerate person; a communication of the experience of which knits the saints one to another: and shall be with us for ever; where Christ enters and takes up his abode, from thence he never finally and totally departs, though he may sometimes hide his face with respect to communion, or withdraw his gracious presence; and where the Gospel has once took place in the heart, and is become the ingrafted word, it can never be rooted out, or be removed; and where the truth of grace is, it will remain; it is an incorruptible seed, a well of living water, springing up into eternal life.

Verse 3

Grace be with you, mercy and peace,.... This form of salutation, or wish and prayer for the blessings mentioned, from God the Father, and from the Lord Jesus Christ, is the same used by other apostles; see Ti1 1:2 and See Gill on Rom 1:7. Only it is added here with respect to Christ, that he is the Son of the Father in truth and love; which is mentioned by the apostle to confirm the deity of Christ, which is plainly implied in wishing for the above things equally from him, as from the Father; and to oppose and confront some heretics of those times, who denied the true and proper sonship of Christ; and therefore he calls him, "the Son of the Father", the only begotten of the Father; and that "in truth", or truly and properly, and not in a figurative and metaphorical sense, as magistrates are called the sons of God, and children of the most High, by reason of their office; but so is not Christ, he is God's own Son, in a true, proper, and natural sense: and he is so "in love"; he is his well beloved Son, his dear Son, the Son of his love; as he cannot otherwise be; since he is not only the image of him, but of the same nature, and has the same perfections with him.

Verse 4

I rejoiced greatly that I found of thy children,.... Not all, but some of them; for good parents have not always good children, or at least not all of them; Adam had a Cain, Abraham an Ishmael, and Isaac an Esau: God is pleased to show his discriminating grace in tribes and families, by taking some, and leaving others: it is a great mercy when any are called by grace, and instead of the fathers are the children: and this was the case of some of the children of this elect lady, they were walking in the truth: in Christ, the truth, by faith, as they had received him; and in the truth of the Gospel, as they had embraced and professed it; they abode in it, and by it, and made a proficiency in the knowledge of it, which may be signified by walking, that being a progressive action: as also they walked according to it, and as became it; and likewise they walked in the truth of Gospel worship, discipline, and ordinances: as we have received a commandment from the Father; and which has been made known by Jesus Christ, as his mind and will. Now as it is matter of joy and gladness to godly parents when their children walk in the paths of faith, truth, and holiness, so it is also to ministers of the Gospel, as well as to the angels in heaven; it gives them an inward pleasure and joy, and which is not only expressed by them, to such children and their parents, but is also abundant by many thanksgivings unto God.

Verse 5

And now I beseech thee, lady,.... Or "Kyria", which word the Syriac and Arabic versions retain, as if it was a proper name: the apostle having finished the inscription, salutation, and congratulation in the preceding verses, passes to an exhortation and entreaty to observe the commandment of love to one another, which is not a new commandment, but what was from the beginning: not as though I wrote a new commandment, &c. See Gill on Jo1 2:7 and See Gill on Jo1 2:8.

Verse 6

And this is love, that we walk after his commandments,.... By observing them as a rule of conversation, in so doing love is shown to God; and such may expect the fresh discoveries of the love of God to, them; See Gill on Jo1 5:3; this is the commandment, that as ye have heard from the beginning, ye should walk in it; that is, this is the will of God, that his people should walk in the truth of the Gospel, and abide by it, as they heard and received it at their first conversion, from the mouths of the apostles, or other faithful ministers of the word; a reason for which, is given in Jo2 1:7.

Verse 7

For many deceivers are entered into the world,.... By whom are meant false teachers, who are described by their quality, "deceivers", deceitful workers, pretending to be ministers of Christ, to have a: value for truth, a love for souls, and a view to the glory of God, but lie in wait to deceive, and handle the word of God deceitfully; and by their quantity or number, "many", and so likely to do much mischief; and by the place where they were, they were "entered into the world"; or "gone out into the world", as the Alexandrian copy and some others, and the Vulgate Latin and Syriac versions read; See Gill on Jo1 4:1; and by their tenet, who confess not that Jesus Christ is come in the flesh; these were not the Jews who denied that Jesus was the Christ, though they would not allow that Christ was come in the flesh; but these were some who bore the Christian name, and professed to believe in Jesus Christ, but would not own that he was really incarnate, or assumed a true human nature, only in appearance; and denied that he took true and real flesh of the virgin, but only seemed to do so; and these are confuted by the apostle, Jo1 1:1; and upon everyone of these he justly fixes the following character. This is a deceiver and an antichrist; one of the deceivers that were come into the world, and one of the antichrists that were already in it; and who were the forerunners of the man of sin, and in whom the mystery of iniquity already began to work; for antichrist does not design anyone particular individual person, but a set of men, that are contrary to Christ, and opposers of him.

Verse 8

Look to yourselves,.... This is an exhortation to the elect lady, and her children, to look about them, and take care of themselves, and beware of these deceivers, and their doctrines: that we lose not those things which we have wrought; or as the Alexandrian copy, and many other copies, and the Vulgate Latin, Syriac, and Ethiopic versions read, "that ye lose not those things which ye have wrought"; in embracing the Gospel, making a profession of it, walking in it, showing a zeal, and contending for it, expressing a love both by words and actions to the ministers of it, and suffering much reproach on the account of it; all which would be lost, and in vain, should they at last drop the Gospel, and embrace the errors of the wicked; see Gal 3:4. Moreover, such who do not go such lengths, as to let go the head, Christ, but retain him as the foundation, and the fundamental doctrines of the Gospel, yet, among many precious things, may lay much rubbish on this foundation; and therefore should take heed what they build upon it, since, though they themselves may be saved, their works may be destroyed, and so they suffer loss; see Co1 3:11; and if we read the words, "that we lose not--which we have wrought"; the sense is the same, it being only a figure which rhetoricians call communion, and it is frequently used when a common duty is exhorted to; see Jo1 2:28; unless it should be thought that this has a peculiar reference to the ministers of the Gospel, as it may: for though the Gospel preached by them can never be lost, being the everlasting Gospel, and the word which abides for ever; yet it may be received in vain, and persons may fall from it, and imbibe error, and so the labour of Christ's faithful ministers may be so far in vain, and lost; and likewise, many souls whom they have thought they have gained to Christ, and that they have been instruments of working upon them for good, and have hoped they would be their joy and crown of rejoicing another day; when such are carried away by deceivers, fall off from the truth, ministers of the word lose what they thought they had wrought, which must give them great concern; and this is improved by the apostle into a reason and argument why the persons he wrote to should beware of seducers and their errors: but that we receive a full reward; in heaven, and which itself is called the recompense of reward, and the reward of the inheritance; not that this is a reward of debt due to the works of men, which are not rewardable in themselves; for they are such as are due to God before they are performed; and when they are done, they are not profitable to him, nothing is given to him, or received by him; when all is done that can be done, men are unprofitable servants; but this is a reward of grace, God has of his own grace promised it to those who love and serve him; and because it will be given them of his grace, after their work is over, as wages are given to a servant when he has done his work, it goes by this name: and whereas it is said to be a "full" one, the meaning is not as if it was different to different persons, for there is but one recompense of reward, or reward of the inheritance common to all the saints; or, as if it might be incomplete in some; it only signifies a large and exceeding great reward; see Gen 15:1; in which last place the same phrase is used as here; and where the Septuagint interpreters use the same words as here; and which is thus paraphrased by the Targumist, "the Lord give thee a good recompence in this world for thy good work, and let thy reward be "full", or "perfect", in the world to come.'' And the Jews (g) often speak of a full reward, and an equal one, to be received hereafter. Perhaps regard is here had particularly to the ministers of the Gospel, who have their reward in part here, for the workman is worthy of his reward, and they will have it in full hereafter. Moreover, the apostle might here be concerned, that he, and every faithful minister, might have their full number, they expected, that none may be missing, and which he may call a full reward: though the above copies and versions read here, as before, "ye", and "not we". (g) Targum on Eccl. i. 3. & ii. 11. & Midrash Kohelet, fol. 72. 4.

Verse 9

Whosoever transgresseth,.... Not the law of God, of which everyone is a transgressors and that daily, in thought, word, or deed; but who passes over the rule and standard of doctrine, the word of God, and will not adhere to that, nor walk according to it, but rejects and despises that rule: and abideth not in the doctrine of Christ; which he received from his Father, and delivered to his apostles, and of which he is the sum and substance; the doctrine which is concerning his person as the Son of God, and as truly God, and the union of the two natures, divine and human, in his one person; and concerning his office, as the Mediator, surety, and messenger of the covenant, and as the prophet, priest, and King of his church; and concerning his incarnation, obedience, sufferings, death, resurrection from the dead, ascension to heaven, session at God's right hand, intercession for his people, and second coming to judgment; concerning peace and pardon by his blood, atonement by his sacrifice, justification by his righteousness, and complete salvation by him: this is , "the doctrine of the King Messiah", or the Messiah's Talmud (h), to use the Jewish phrase, and which agrees with John's. Now, whoever has embraced and professed this doctrine, but errs concerning it, and rejects it, and abides not in it, as Satan abode not in the truth, appears to be of him: hath not God; for his Father, but the devil, the father of lies; he has no true knowledge of God, for there is none but in Christ, whose doctrine such an one has denied; nor has he, nor can he, have communion with him, nor any interest in him. He that abideth in the doctrine of Christ; as he hath received and professed it; neither can anything remove him from it, not the arguments of false teachers, nor the reproaches and persecutions of men, or the snares and allurements of the world: he hath both the Father and the Son; he has an interest in them both, and has knowledge of each of them, and fellowship with them. The Alexandrian copy and the Vulgate Latin version leave out the phrase, "of Christ", in the preceding clause, and only read, "in the doctrine"; and the Syriac version, "in his doctrine"; the sense is the same. (h) Bereshit Rabba, sect. 98. fol. 85. 3.

Verse 10

If there come any unto you,.... Under the character of a preacher; and bring not this doctrine; or does not preach the doctrine of Christ, as before explained, but despises it, and preaches a contrary one: receive him not into your house; neither into the house of God, suffer him not to preach there; nor into your own house, give him no entertainment there: false teachers always tried to creep into houses, where they served their own turn every way, both by feeding their bellies, and spreading their pernicious doctrines; and therefore such should: be avoided, both publicly and privately; their ministry should not be attended on in the church, or house of God; and they should not be entertained in private houses, and much less caressed: neither bid him God speed; or give him the usual civil form of salutation, as a good day to you, all hail, all health and prosperity attend you, the Lord be with you, and the like. The word used by the Jews was which signifies "happiness"; so it is said (i), what do they salute with? "God speed"; which was forbidden to say to one that was ploughing in the seventh year. The meaning is, that with such no familiar conversation should be had, lest any encouragement should be given them; or it should induce a suspicion in the minds of other saints, that they are in the same sentiments; or it should tend to make others think favourably of them, and be a snare and a stumblingblock to weak Christians. (i) T. Hieros. Sheviith, fol. 35. 2. Vid. Taanith. fol. 64. 2.

Verse 11

For he that biddeth him God speed,.... Wishes him well, and success in his ministry, or in a friendly and familiar way converses with him: is partaker of his evil deeds; he has fellowship with him, instead of reproving or shunning him, as he ought; he is an abettor of him in his principles, and so far joins in the propagation of them, and helps to spread them, and gives too much reason to think he is one with him in them.

Verse 12

Having many things to write unto you,.... Either on a civil, or on a religious account, concerning the state of the churches of Asia, and particularly Ephesus, and of private families and persons, and concerning the truths and doctrines of the Gospel; not that he had any new one, or any other than what they had heard from the beginning, to communicate to them, by word of mouth, for this he denies, Jo2 1:5; wherefore this makes nothing for the unwritten traditions of the Papists, and as if the Scriptures did not contain the whole of doctrine and of the will of God. I would not write with paper and ink; any more than what was written: but I trust to come unto you; where they were, but where that was is not known; very likely in some parts of Asia, and it may be not far from Ephesus, since any long journey would not have been fit for the apostle to have taken in this his old age: and speak face to face; that is, freely and familiarly converse together about things omitted in this epistle: that our joy may be full; in seeing one another's faces, and through hearing the things that may be talked of; and since the conversation would doubtless turn on divine and evangelic things, so fulness, or a large measure of spiritual joy, may be here intended. Instead of "our joy", the Alexandrian copy, and some others, and the Vulgate Latin and the Ethiopic versions, read, "your joy".

Verse 13

The children of thy elect sister greet thee. Amen. Not the members of a sister church, as some think; but the children of one who was the sister of this lady, according to the flesh; and who, as she was either a very famous and excellent person, or rather one chosen of God likewise unto eternal life and salvation; and whose children also were walking in the truth, and here send their Christian salutation to their aunt; very likely those sister's children lived at Ephesus, where John resided.

Verse 1

Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually, I. The saluter, not expressed by name, but by a chosen character: The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed. II. The saluted - a noble Christian matron, and her children: To the elect lady and her children. A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and his religion. They owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God. And her children; probably the lady was a widow; she and her children then are the principal part of the family, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too; it may avail to their encouragement and caution. Those who love and commend them will be apt to enquire after them. This lady and her children are further notified by the respect paid them, and that, 1. By the apostle himself: Whom I love in the truth, or in truth, whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or exercise of love; and he especially loved those who loved him, that Lord who loved him. 2. By all her Christian acquaintance, all the religious who knew her: And not I only, but also all those that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth demands acknowledgment, and those who see the evidences of pure religion should confess and attest them; it is a good sign and great duty to love and value religion in others. The ground of this love and respect thus paid to this lady and her children was their regard to the truth: For the truth's sake (or true religion's sake) which dwelleth in us, and shall be with us for ever. Christian love is founded upon the appearance of vital religion. Likeness should beget affection. Those who love truth and piety in themselves should love it in others too, or love others upon the account of it. The apostle and the other Christians loved this lady, not so much for her honour as her holiness; not so much for her bounty as her serious Christianity. We should not be religious merely by fits and starts, in certain moods and moons; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished: Which shall be with us for ever. III. The salutation, which is indeed an apostolical benediction: 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, Jo2 1:3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe, 1. From whom these blessings are craved, (1.) From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character - the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father's glory, and the express image of his person, who, with the Father, is also eternal life, Jo1 1:2. 2. What the apostle craves from these divine persons. (1.) Grace - divine favour and good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be conferred on sinful mortals. (2.) Mercy - free pardon and forgiveness; those who are already rich in grace have need of continual forgiveness. (3.) Peace - tranquility of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified outward prosperity. And these are desired in truth and love, either by sincere and ardent affection in the saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as productive of continued truth and love in the saluted; these blessings will continually preserve true faith and love in the elect lady and her children; and may they do so! IV. The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady. Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, Jo2 1:4. Possibly the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents' sake, but both by virtue of free grace. From the apostle's joy herein we may observe that it is pleasant to see children treading in good parent's steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.

Verse 5

We come now more into the design and substance of the epistle; and here we have, I. The apostle's request: Now, I beseech thee, lady. Considering what it is that he entreats, the way of address is very remarkable; it is not any particular boon or bounty to himself, but common duty and observance of divine command. Here he might command or charge; but harsher measures are worse than needless where milder will prevail; and the apostolical spirit is, of all other, the most tender and endearing. Whether out of deference to her ladyship, or apostolical meekness, or both, he condescends to beseech: And now I beseech thee, lady. He may be supposed speaking as another apostle does to a certain master to whom he writes: Wherefore, though I might be very bold in Christ (and according to the power with which Christ hath entrusted me) to enjoin thee that which is convenient, yet, for love's sake I rather beseech thee, being such a one as the aged, the elder. Love will avail where authority will not; and we may often see that the more authority is urged the more it is slighted. The apostolical minister will love and beseech his friends into their duty. II. The thing requested of the lady and her children - Christian sacred love: That we love one another, Jo2 1:5. Those that are eminent in any Christian virtue have yet room to grow therein. But, as touching brotherly love, you need not that I write unto you; for you yourselves are taught of God to love one another. But we beseech you, brethren (and sisters), that you increase more and more, Th1 4:9, Th1 4:10. 1. This love is recommended, (1.) From the obligation thereto - the commandment. Divine command should sway our mind and heart. (2.) From the antiquity of the obligation: Not as though I wrote a new commandment unto thee, but that which we had from the beginning, Jo2 1:5. This commandment of mutual Christian love may be said to be a new one in respect of its new enaction and sanction by the Lord Christ; but yet, as to the matter of it (mutual holy love), it is as old as natural, Jewish, or Christian religion. This commandment must every where attend Christianity, that the disciples of it must love one another. 2. Then this love is illustrated from the fruitful nature of it: And this is love, that we walk after his commandments, Jo2 1:5. This is the test of our love to God, our obedience to him. This is love to ourselves, to our own souls, that we walk in obedience to divine commands. In keeping them there is great reward. This is love to one another, to engage one another to walk in holiness; and this is the evidence of our sincere, mutual, Christian love - that we (in other things) walk after God's commands. There may be mutual love that is not religious and Christian; but we know ours to be so, by our attendance to all other commands besides that of mutual love. Universal obedience is the proof of the goodness and sincerity of Christian virtues; and those that aim at all Christian obedience will be sure to attend to Christian love. This is a fundamental duty in the gospel-charter: This is the commandment, that, as you have heard from the beginning, you should walk in it (Jo2 1:6), that is, walk in this love. The foresight of the decay of this love, as well as of other apostasy, might engage the apostle to inculcate this duty, and this primordial command, the more frequently, the more earnestly.

Verse 7

In this principal part of the epistle we find, I. The ill news communicated to the lady-seducers are abroad: For many deceivers have entered into the world. This report is introduced by a particle that bespeaks a reason of the report. "You have need to maintain your love, for there are destroyers of it in the world. Those who subvert the faith destroy the love; the common faith is one ground of the common love;" or, "You must secure your walk according to the commands of God; this will secure you. Your stability is likely to be tried, for many deceivers have entered into the world." Sad and saddening news may be communicated to our Christian friends; not that we should love to make them sorry, but to fore-warn is the way to fore-arm them against their trials. Now here is, 1. The description of the deceiver and his deceit - he confesses not that Jesus Christ has come in the flesh (Jo2 1:7); he brings some error or other concerning the person of the Lord Jesus; he either confesses not that Jesus Christ is the same person, or that Jesus of Nazareth was the Christ, the anointed of God, the Messiah promised of old for the redemption of Israel, or that the promised Messiah and Redeemer has come in the flesh, or into the flesh, into our world and into our nature; such a one pretends that he is yet to be expected. Strange that after such evidence any should deny that the Lord Jesus is the Son of God and Saviour of the world! 2. The aggravation of the case - such a one is a deceiver and an antichrist (Jo2 1:7); he deludes souls and undermines the glory and kingdom of the Lord Christ. He must be an impostor, a wilful deceiver, after all the light that has been afforded, and all the evidence that Christ has given concerning himself, and the attestation God has given concerning his Son; and he is a wilful opposer of the person, and honour, and interest of the Lord Christ, and as such shall be reckoned with when the Lord Christ comes again. Let us not think it strange that there are deceivers and opposers of the Lord Christ's name and dignity now, for there were such of old, even in the apostle's times. II. The counsel given to this elect household hereupon. Now care and caution are needful: Look to yourselves, Jo2 1:8. The more deceivers and deceits abound, the more watchful the disciples must be. Delusions may so prevail that even the elect may be endangered thereby. Two things they must beware of: - 1. That they lose not what they have wrought (Jo2 1:8), what they have done or what they have gained. It is a pity that any religious labour should be in vain; some begin well, but at last lose all their pains. The hopeful gentleman, who had kept the commands of the second table from his youth up, lost all for want of less love to the world and more love to Christ. Professors should take care not to lose what they have gained. Many have not only gained a fair reputation for religion, but much light therein, much conviction of the evil of sin, the vanity of the world, the excellency of religion, and the power of God's word. They have even tasted of the powers of the world to come, and the gifts of the Holy Spirit; and yet at last lose all. You did run well, who hindered you, that you should not obey (or not go on to obey) the truth? Sad it is that fair and splendid attainments in the school of Christ should all be lost at last. 2. That they lose not their reward, none of it, no portion of that honour, or praise, or glory that they once stood fair for. That we (or you, as in some copies) receive a full reward. "Secure you as full a reward as will be given to any in the church of God; if there are degrees of glory, lose none of that grace (that light, or love, or peace) which is to prepare you for the higher elevation in glory. Hold fast that which thou hast (in faith, and hope, and a good conscience), that no man take thy crown, that thou neither lose it nor any jewel out of it," Rev 3:11. The way to attain the full reward is to abide true to Christ, and constant in religion to the end. III. The reason of the apostle's counsel, and of their care and caution about themselves, which is twofold: - 1. The danger and evil of departure from gospel light and revelation; it is in effect and reality a departure from God himself: Whosoever transgresseth (transgresseth at this dismal rate), and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God; it is that whereby God draws souls to salvation and to himself. Those who revolt thence, in so doing revolt from God. 2. The advantage and happiness of firm adherence to Christian truth; it unites us to Christ (the object or subject-matter of that truth), and thereby to the Father also; for they are one. He that abideth (rooted and grounded) in the doctrine of Christ, he hath both the Father and the Son. By the doctrine of Christ we are enlightened in the knowledge of the Father and the Son; by it we are sanctified for the Father and the Son; thereupon we are enriched with holy love to the Father and the Son; and thereby prepared for the endless enjoyment of the Father and the Son. Now you are clean through the word which I have spoken to you, Joh 15:3. This purity makes meet for heaven. The great God, as he has set his seal to the doctrine of Christ, so he puts a value upon it. We must retain that holy doctrine in faith and love, as we hope or desire to arrive at blessed communion with the Father and the Son.

Verse 10

Here, I. Upon due warning given concerning seducers, the apostle gives direction concerning the treatment of such. They are not to be entertained as the ministers of Christ. The Lord Christ will distinguish them from such, and so would he have his disciples. The direction is negative. 1. "Support them not: If there come any unto you, and bring not this doctrine (concerning Christ as the Son of God, the Messiah and anointed of God for our redemption and salvation), receive him not into your house." Possibly this lady was like Gaius, of whom we read in the next epistle, a generous housekeeper, and hospitable entertainer of travelling ministers and Christians. These deceivers might possibly expect the same reception with others, or with the best who came there (as the blind are often bold enough), but the apostle allows it not: "Do not welcome them into your family." Doubtless such may be relieved in their pressing necessities, but not encouraged for ill service. Deniers of the faith are destroyers of souls; and it is supposed that even ladies themselves should have good understanding in the affairs of religion. 2. "Bless not their enterprises: Neither bid him God speed. Attend not their service with your prayers and good wishes." Bad work should not be consecrated or recommended to the divine benediction. God will be no patron of falsehood, seduction, and sin. We ought to bid God speed to evangelical ministration; but the propagation of fatal error, if we cannot prevent, we must not dare to countenance. Then, II. Here is the reason of such direction, forbidding the support and patronage of the deceiver: For he that biddeth him God speed is partaker of his evil deeds. Favour and affection partake of the sin. We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people's transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defence. The Lord pardon our guilt of other persons' sins!

Verse 12

The apostle concludes this letter, 1. With an adjournment of many things to personal conference: 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. Here it is supposed that some things are better spoken than written. The use of pen and ink may be a mercy and a pleasure; but a personal interview may be more so. The apostle was not yet too old for travel, nor consequently for travelling service. The communion of saints should be by all methods maintained; and their communion should tend to their mutual joy. Excellent ministers may have their joy advanced by their Christian friends. That I may be comforted together with you by the mutual faith both of you and me, Rom 1:12. 2. With the presentation of service and salutation from some near relations to the lady: The children of thy elect sister greet thee. Grace was abundant towards this family; here are two elect sisters, and probably their elect children. How will they admire this grace in heaven! The apostle condescends to insert the nieces' duty (as we should call it), or dutiful salutation, to their aunt. The duty of inferior relations is to be cherished. Doubtless the apostle was easy of access, and would admit all friendly and pious communication, and was ready to enhance the good lady's joy in her nieces as well as in her children. May there by many such gracious ladies rejoicing in their gracious descendants and other relations! Amen.

Verse 1

1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.

1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun I to contrast sharply with the lovelessness of the false teachers, who rejected the true church.

Verse 2

1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.

Verse 3

1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.

Verse 4

1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).

Verse 5

1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.

Verse 7

1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.

Verse 8

1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).

Verse 9

1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.

Verse 10

1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.

Verse 12

1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.

Verse 13

1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.