2 John 1:4

(2) St. John had lately had opportunity of observing bow some of the matron’s children proved their adherence to the truth by their daily conduct. Having congratulated her about this, he states the chief thing which he desires of her: the pure Christian love which implies every other grace and virtue; in other words, walking after the divine commandments. That this love should be pure, that these commandments should be unimpaired, it was necessary to remember that nothing new could be added to the original message of Christ. This warning was timely, because many errors had already appeared, especially that greatest error which denied the Incarnation. The family must, therefore, be on its guard, lest it should be cheated of its reward. The test was very simple: any advance beyond the doctrine of Christ. It would be better for the family not to entertain in their house any who had committed themselves to these doctrines of development (2Jn_1:4-11).

(2 a.) (4) I rejoiced . . .—Comp. Rom_1:8; 1Co_1:4; 2Co_1:3; Eph_1:3; Php_1:3; Col_1:3.

Of thy children.—Probably those met at home.

Walking in truth.—Comp. Joh_8:12; 1Jn_1:6-7; 1Jn_2:6; 3Jn_1:3-4.

As we have received a commandment.—That is, walking according to the revelation of God’s will in Christ Jesus.

(2 b.) (5) Love is the Christian’s moral disposition of mind, which embraces all other virtues and graces. It implies faith, because it is founded on Christian principle, and can only be tested by a right belief. It implies purity, because it is modelled on the love of God, and has abjured the old man. It implies unselfishness, because it desires the good of the other for his own sake and God’s. It implies humility, because it distrusts itself, relies on God, and thinks more of the other than of itself. (Comp. Joh_13:14; Joh_15:12; 1 Corinthians 13; Eph_5:2; 1Pe_4:8; 1Jn_3:11; 1Jn_3:23; 1Jn_4:7; 1Jn_4:21.)

Not as though.—See the Notes on 1Jn_2:7-8; 1Jn_3:11.

(2 100) (6) The attitude of love in general, whether towards God or man, is best defined and described as “walking after God’s commandments.” It might have been thought that love would be a vague immeasurable feeling, differing chiefly in intensity; but the Christian disposition which is described as love is that practical and enlightened result of faith which naturally acts and expresses itself by following God’s will in all things. (Comp. 1Jn_4:7; 1Jn_4:16.)

(2 d.) This is the commandment.—The sum of all God’s commandments for us is this: that we should be doers of the word which we have heard since first Christ began to fulfil the Law and the Prophets, and not of any other. All development from what He said, or from what we have repeated from Him is disobedience and error. (Comp. 1Jn_2:24.)

(2 e.) The appearance of deceivers is the reason for this warning against false progress (2Jn_1:7).

The ground of his love for the matron and her family was that they held to the truth. He is proportionately anxious that they should not go beyond it through evil influences.

(7) Deceivers.—“Those who cause others to wander.” (Comp. 1Jn_2:26; 1Jn_4:1-6; 1Ti_4:1.)

Entered into the world.—Comp. 1Jn_2:19; 1Jn_4:1.

Confess not that Jesus Christ is come in the flesh.—Rather, confess not Jesus Christ coming in flesh. The Greek implies the idea only, without reference to time. (Comp. 1Jn_4:2-3.) The expression would include both those who denied that Jesus was the Messiah, and those who, for Gnostic theories, held Him to be only a phantom, declaring the Incarnation to be an impossibility.

This is . . .—Rather, the deceiver, and the antichrist—i.e., among all the human errors by which the influence of the Evil One is manifested, this is the most destructive. Those who adopt such errors are the most fatal deceivers and opponents of Christ and truth.

(2 f.) The warning (2Jn_1:8).

(8) Look to yourselves.—For the triple “we” in this verse, read “ye.” The result of the error would be loss of the fellowship with the Father and the Son in truth and love. (Comp. Gal_3:1-4; Gal_4:11.)

Which we (or, ye) have wrought.—Their faith, hope, love, and the growth of the Christian graces.

A full reward.—The diminution of the reward would be in proportion to the gravity of the error. The reward would be the peace of God which passeth all understanding, the blessed stability, firmness, and joy which truth and love communicate. (Comp. Col_3:24; Gal_4:2.)

(2 g.) The test (2Jn_1:9).

Progression beyond Christ’s teaching, a sign of the absence of God; refusal to go beyond His lines a proof of the presence of Father and Son.

(9) Transgresseth.—Rather, goeth beyond. (Comp. Mat_21:9; 1Ti_1:18; 1Ti_5:24; 2Ti_3:7; 2Ti_3:14; Tit_1:9.)

The doctrine of Christ.—That which Christ taught. (Comp. Mat_7:28; Mat_16:12; Mat_22:33; Mar_1:22; Mar_4:2; Mar_12:38; Joh_8:31; Act_2:42; Act_5:28.)

Hath not God.—Comp. 1Jn_2:23; 1Jn_5:12.

(2 h.) Practical direction (2Jn_1:10-11).

Although it would be possible to love unbelievers, in the sense of earnestly desiring that they might come to a knowledge of the truth, it would be wrong—for sincere Christians it would be impossible—to hold out to them the right hand of fellowship. Especially dangerous would it be for the matron and her family. (Comp. 2Ti_3:6.)

(10) If there come.—The construction implies that it was the case. St. John was dealing with facts. St. Paul held the same view (Rom_16:17; Gal_1:8-9; Tit_3:10-11; and, in regard to morals, 1Co_5:11; 1Co_16:22).

This doctrine.—See 2Jn_1:9. He is not speaking of those who had never heard or been instructed in the doctrine of Christ; they would be less dangerous. He means those who deliberately altered the Apostolic teaching. And his reason is evidently chiefly the religious welfare of the matron and her family. The case supplies an important instruction in the theory of Christian social conduct.

Receive him not into your house, neither bid him God speed.—These are no terms of ordinary politeness, which the Apostle does not forbid, but terms of close Christian intimacy and spiritual communion, the deliberate cultivation of personal acquaintance, fraternal intercourse. The highest sort of Christian brotherly love—love, that is, in its fulness and truth—can only find reciprocity in the same atmosphere of Christ, on the same basis, and in the same characteristics. (Comp. 2Co_6:16.)

(11) Is partaker of his evil deeds.—Condones his false doctrine; puts himself in a position to accept it; shares the guilt of his disloyalty by sympathising with him; and in this way lowers his whole moral standard, doing an injury to “God, Christ, the Church, the truth, individual communities, and his own soul.” If any interpret the exhortations to love in the Epistles of St. John too liberally, or by too low a measure, this passage is a wholesome corrective. In applying this teaching to modern times we should remember (1) that St. John is only speaking of those who deliberately deprave the doctrine of Christ in its great outlines; (2) that there may be much in ourselves, in our systems, in our quarrels, in our incrustations of divine truth, in our want of the sense of proportion in dealing with divine things, which may have hindered others from receiving Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. The Occasion of the Epistle

4. The Apostle has met with some of the elect lady’s children (or some members of the particular Church addressed), probably in one of his Apostolic visits to some Church in Asia Minor. Their Christian life delighted him and apparently prompted him to write this letter.

I rejoiced greatly] Or, I have rejoiced greatly, or perhaps, as R. V., I rejoice greatly, if it is the epistolary aorist, as in 1Jn_2:26; 1Jn_5:13. The same phrase occurs 3Jn_1:3 and Luk_23:8. The word for ‘rejoice’ (χαίρω) is cognate with ‘grace’ (χάρις) in 2Jn_1:3. ‘Grace’ is originally ‘that which causes joy’: but there is no connexion between the two words here. Like S. Paul, the Elder leads up to his admonition by stating something which is a cause of joy and thankfulness: comp. Phm_1:4; 2Ti_1:3; Rom_1:8; &c.

that I found] Better, that I have found, or because I have found. There is nothing in ‘I have found’ (εὕρηκα) to shew that there had been any seeking on the part of the Apostle, still less that there had been any examination as to the rightness of their conduct.

of thy children] This elliptical mode of expression (ἐκ τῶν τέκνων) is rather common in S. John (Joh_1:24; Joh_7:40; Joh_16:17; Rev_2:10; Rev_5:9; Rev_11:9; see on 1Jn_4:13). It is impossible to say whether the expression is a delicate way of intimating that only some of the children were walking in truth, or whether it merely means that the Apostle had fallen in with only some of the children. The expression of affection in 2Jn_1:1 is in favour of the latter supposition; but the strong warnings against intercourse with heretical teachers favours the former: some of her children were already contaminated. ‘Walking’ indicates the activity of human life (see on 1Jn_1:7): ‘in truth’ is in Christian truth, as in 2Jn_1:1; 2Jn_1:3; in Christian tone and temper.

as we have received a commandment] The changes made in R. V., even as we received commandment, are all improvements in the direction of accuracy. ‘Even as’ (καθώς) points to the completeness of their obedience: comp. 1Jn_2:6; 1Jn_2:27; 1Jn_3:3; 1Jn_3:7; 1Jn_3:23; 1Jn_4:17. The aorist points to the definite occasion of their reception of the commandment: comp. ‘heard’ 1Jn_2:7; 1Jn_2:24; 1Jn_3:11; and ‘gave’ 1Jn_3:23-24. ‘Commandment’ is the third key-word of the Epistle, in which it occurs four times. Love, truth, and obedience; these are the three leading ideas, which partly imply, partly supplement one another. Obedience without love becomes servile; love without obedience becomes unreal: neither of them can flourish outside the realm of truth.

from the Father] Literally, as in 2Jn_1:3, from the hand of the Father (παρὰ τοῦ Πατρός). The Divine command has come direct from the Giver.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2Jn_1:4

I rejoiced greatly that I found of thy children walking in truth.

The old apostles chief joy

The affairs of the soul are not so entirely hidden as we may sometimes imagine. I do not see the roots of my plants; but if they grow, and are fragrant, and bear fruit, I know better than if I could look at them that the roots are thriving. Nothing is easier than to tell whether a man is walking or standing still; and again, whether firmly or with weary and fainting steps; and again, in what direction. Walking in the truth is that which is expected of all Christians; yet it does not so uniformly or so fully accompany a Christian profession but that the seeing of it and the hearing about it cause lively joy. It brings into the relations of friend and friend the best kind of gladness; for friendship is more concerned about the inside than the outside, and a good walk seen is taken as hopeful evidence of a prosperous state within, sure to end well.

1. For one thing, the life of one who walks in the truth will be governed by Divine principles. The standard of the new life is fixed by God, not by us; the reason of it is the will of the Father, not our will; the strength to enter on and to keep going forward in it is His strength, not ours.

2. For another thing, if a man is walking in the truth, his life will be pure and consistent. Veracity in speech, integrity in all dealing with man, a sense of honour, are sure fruits of a life governed by Christ. Such clear, sterling integrity before man is not all by any means that is intended by walking in the light as God is in the light, but--it certainly is part of that. No; not all. For mark in what terms John expounds to the elect lady his conception of what walking in the truth means (verses 6, 7). For a man to have ascertained the due balance of truth and love in the government of his conduct is to have made the most important of all discoveries. Love, without the backbone of truth, is weakness and sentimentalism. Truth wanting love is a grinning skeleton, is not true.

3. Looking to the case of the elect lady we find, for one thing, that walking in the truth means careful orthodoxy.

4. For another thing, it appears that walking in the truth means the maintaining of Christian influences at home. (A. M. Symington, D. D.)

A Christian family

I. A christian mother.

1. A praying mother. Every mother is a praying mother in the sense of wishing well, or of entertaining some hopes of the future prosperity of her children. A truly praying mother is anxious for the salvation of her children. Richard Cecil tried, when a boy, to be an infidel, but his mothers prayers blocked the way. Garibaldi never lost his courage on the field of battle, because he saw his mother on her knees praying for him. The wife of the late Rev. William Jones, Castle Street, Swansea, held a separate family worship with her children. A gentleman came one day to see Mr. Jones on business, and when he was told by the eldest boy, who opened the door, that his father was from home, he asked to see Mrs. Jones. The boy said, You will have to wait, sir, until she finishes praying with the children. He immediately left the room to join the little party. The gentleman, while alone, said to himself, I am the father of six children, and have never offered a prayer with them. The example of the praying mother made a new man of him.

2. An exemplary mother. The power of imitation is great in children, and the example sometimes is more powerful than prayer. Take a homely illustration. The hen has a swarm of a dozen little ones hopping about her. As she moves, how careful she is in putting down her foot, lest they be trampled upon. Unguarded mothers stamp on their children and crush the good out of them.

3. A watchful mother. The young heart is impressible, and will more readily receive evil impressions than good ones. The Christian mother will not tolerate indulgence in sin. The elect lady was the guardian angel of the hearts of her children, which she often found prone to wander from the paths of truth and virtue.

4. A happy mother. A gleam of joy on the countenance, a beam of hope in the speech, and a loving touch of the hand will recommend religion to the child beyond our expectation. The poet Cowper said of his mothers likeness, I had rather possess that picture than the richest jewel in the British crown. Years never effaced her love and devotion from his heart. The elect lady, as we may infer from the following verses, had learnt that love is the essence of the gospel.

II. The children.

1. They believed the truth. They were converted children. There is here no reference to natural beauty or grace of manner. There are many attractions both in the persons and the lives of children. It is a perpetual entertainment to live with some children. But on all points of natural endowment the apostle is silent. Their spiritual state alone engaged his attention.

2. They loved the truth. The tendrils of the Divine vine had extended from the intellect to the heart. When the heart is won for Christ the whole life will follow.

3. They lived the truth. The meaning of περιπατέω in the New Testament in reference to character signifies habit and practice. The Apostle John had sufficient evidence that the children of the elect lady were consistent followers of Christ.

III. The religious education of children is a duty, as we received commandment from the Father. It is a very old commandment (Deu_6:6-7) (T. Davies, M A.)

The right mother

My answer to the question, How I was educated, ends where it began. I had the right mother. (T. Dwight, LL. D.)

A good mother

Of his mother the late John Stuart Blackie said, My mother died when I was ten years old, and I remember her only as everything that was womanly and motherly. I have no doubt that I owe much of what is best in my moral and emotional nature to her.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Jn 1:4. I rejoiced greatly that I found of thy children — That is, some of thy children; walking in truth — In a manner agreeable to the gospel. It is probable that John speaks of such of her children as he had met with in the course of his travels, probably at their aunt’s house, 2Jn 1:13; and that having conversed with them, and observed their conduct, he had found reason to conclude that they were truly pious, and sound in the faith. After their return home, it seems, he inscribed this letter to them as well as to their mother, and by the commendation which he bestowed on them in it, he no doubt encouraged them much to persevere in the truth. By the joy which this circumstance gave the apostle, was manifested the disposition of a faithful minister of Christ; for such derive great happiness from the faith and holiness of their disciples.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The love and truth unfolded, 2Jn_1:4-6.

4. Rejoiced greatly—Compare 3Jn_1:3.

I found—Either on one of his circuits through the Churches of Asia Minor, or, perhaps, on a visit of some of them at Ephesus. Of—Understand some before of.

Walking in truth—A very expressive phrase. Truth, the truth of a real Christ and of his gospel, was the very atmosphere of light in which they visibly walked.

Their association was not with errorists, nor their conduct accordant with corruptionists. Their movements accorded with Christian doctrine and purity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

2. Exhortation to walk in truth and love

2Jn_1:4-11

4I rejoiced greatly that I found7 of thy children walking in truth, as we have received a commandment from the Father.8 5And now I beseech thee, lady, not as though I wrote9 a new commandment unto thee, but that which10 we had from the beginning, that we love one another. 6And this is love, that we walk after his commandments. This is the commandment,11 That, as ye have heard from the beginning, ye should walk in it.12 7For many deceivers are entered13 into the world; who confess not that Jesus Christ is come in the flesh.14 This is a deceiver and an antichrist.15 8Look to yourselves, that we lose16 not those things which we have wrought,10 but that 9we receive a full reward.10 Whosoever transgresseth,17 and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine18 of Christ, he hath both the Father and the Son.19 10If there come any unto you, and bring not this doctrine, 11receive him not into your house, neither bid him God speed:20 For21 he that biddeth him22 God speed is partaker of his evil deeds.23

EXEGETICAL AND CRITICAL

2Jn_1:4. Joy in [the lady’s children—M.] walking in the truth. I rejoiced greatly.—The Aorist ἐχάρην answers to the Perfect εὕρηκα and notes the time, when he did make the discovery, hence it is not=I rejoice (Luther). The Pauline Epistles begin with similar expressions of joy in the Christian standing of Churches; we have here, however, not an imitation but only the expression of the same Christian mode of viewing things. Cf. Rom_1:8 sqq.; 1Co_1:4 sqq.; 2Co_1:3 sqq.; Eph_1:3 sqq.; Php_1:3 sqq.; Col_1:3 sqq.—

That I have found of thy children walking in truth.—The first reference here is to ἐν ἀληθείᾳ 2Jn_1:3. [Alford: “not only in honesty and uprightness, but in that truth which is derived from and is part of the truth of God in Christ.”—M.].—Ἐκ τῶν τεκνῶν σου is not=τὰ σέκνα σου, but should be taken in a partitive sense, though there is no need of supplying τίνας (Beza), as in 1Jn_4:13; Joh_16:17; Mat_23:34. The omission of the Article before περιπατοῦντας does not import that her other children did not walk ἐν ἀληθείᾳ. Ebrard’s remark—“It is a delicate way, how the presbyter conceals the censure he has to express in a mere limitation of praise”—is overfine, for it cannot be maintained that the same praise of walking in truth could not be accorded to all. Εὕρηκα simply states that the Apostle had found them, but there is here no intimation how he found them, whether accidentally, or in consequence of inquiries to that effect. But περιπατοῦντας denotes sons, whom the Apostle was more likely to encounter on his missionary journeys than daughters; hence the reference seems to be rather to an accidental meeting. Lücke, not without some ground (2Jn_1:12), thinks that he met the children without their mother, elsewhere than in the family. Bengel: Hos liberos in domo materteræ eorum invenerat Johannes, 2Jn_1:13. But this uncertainty does not favour, as Huther thinks, the hypothesis of a Church, but [rather] that of a lady.—On περιπατεῖν ἐν ἀληθείᾳ, denoting not only the Christian state, but true, vital Christianity, see 1Jn_1:6-7; 1Jn_2:6; cf. 3Jn_1:3-4; Joh_8:12.—

According as we received commandment from the Father.—The clause introduced by καθώς expressly refers to objective Divine truth, as the ground of Christian walking. Ebrard falsely understands καθώς in the sense of “even as we,” and turns the thought “even as we have (indeed) a command from the Father (that we should walk in the truth).” But the clause in question should not be taken argumentatively, but as an apposition and explanation. Ἐντολὴν does not refer to the commandment of brotherly love (Lücke), but denotes the περιπατεῖν ἐν ἀληθείᾳ taken as ἐντολή (de Wette, Huther, Düsterdieck).—On παρὰ τοῦ πατρός see 2Jn_1:3. The interpretation of Oecumenius that Christ is here referred to as the Father of believers cannot be upheld by Isa_8:18; Heb_2:13. But the mediation of Christ is to be supplied [Huther—M.].

Reference to ἐν ἀγάπῃ (2Jn_1:3). 2Jn_1:5-6.

2Jn_1:5. And now I beseech thee, lady.—Καὶ νῦν as in 1Jn_2:28. The connection is not temporal but logical, and moreover with the whole of 2Jn_1:4, not with the subordinate clause beginning with καθὼς only (as Düsterdieck thinks); nor does it belong to ἐρωτῶ in order to mark the point of time. On ἐρωτῶ Schlichting says: “blandior quædam admonendi ratio;” Düsterdieck calls it an entreaty with a reference to the inviolable authority of the Divine law of love. Hence the Apostle adds:

Not as writing to thee a new commandment, but that which we had from the beginning.—Cf. 1Jn_2:7 : that we should love one another.—Ἵνα ἀγαπῶμεν ἀλλήλους, as the object of ἐρωτῶ, indicates its end and aim. Hence it does not describe or specify the substance of ἐντολή (Baumgarten-Crusius).

2Jn_1:6. And this is love, that we should walk according to His commandments.—Ἀγάπη is left undefined and nothing is said beyond its being exhibited in our walking according to the commandments of God; so that the reference is neither to love to the brethren (Benson), nor to love to God (Grotius, Carpzov., and al.), but to love in general, as in 1Jn_4:7; 1Jn_4:16 sqq.—This is the view of most and the best commentators. The end of all the commandments of God regulating the conduct of men, is love; hence ἵνα, as at 1Jn_5:3. Hence also κατὰ τὰς ἐντολὰς αὐτοῦ, is here followed by ἐντολή in the Singular, as denoting their unity.

The commandment is this,—cf. 1Jn_3:22-23; it is further described as to its contents.

As ye heard from the beginning, as in 2Jn_1:5. It is not a secondary aim of the commandment, as such (de Wette, Lücke).

That ye should walk in it.—Ἵνα denotes the aim and scope; ἐν αὐτῇ refers to ἀγάπῃ which should be supplied; for ἐν ἐντολῇ περιπατεῖν does not occur, and would be an intolerable tautology (against Sander). Thus the Apostle describes the identity of love, especially of brotherly love, and of obedience to God; both stand and fall together.

Description of the false teachers: 2Jn_1:7.

For many deceivers.—Ὅτι grounds the reason of this exhortation to brotherly love on the Apostle’s fear of its being marred by the influence of false teachers (Huther). But ὅτι is not governed by ἐρωτῶ σε (Lücke, Ewald), nor should there be mentally repeated ἐρωτῶ σε (de Wette), nor should any thought be supplied, e.g. “seeing that ye have the true Christianity, I have to warn you, for” (Heumann), or “hoc non temere dixi, nam” (Beza); nor does ὅι introduce a protasis, followed by 2Jn_1:8 as apodosis (Grotius, Carpzov), wholly unlike the Johannean diction. Bengel’s remark also is wrong: “ratio cur jubeat retinere audita a principio.” The love required (2Jn_1:5-6) rests on the truth (2Jn_1:7), and the ἐντολή (2Jn_1:6) embraces also the truth (2Jn_1:7, Düsterdieck). Cf. 2Jn_1:1-3, and 1Jn_3:23; 1Jn_3:16. The false teachers are called πλάνοι on account of their influence and effect on belie2John 1 :1Jn_2:26; 1Ti_4:1.

Went out into the world.—1Jn_2:19; 1Jn_4:1; Who do not confess Jesus Christ coming in flesh.—Οἱ μὴ ὁμολογοῦντες denotes that whereby, or how these are πλάνοι. Winer, p. 146. But Winer (p. 405) errs in assuming a genus on account of μή: all those who do not confess, quicunque non profitentur. If we had οὐχ it would be equal to: οἱ ἀρνούμενοι. But the reference here is not to simple, open denial, but to a contradicting, which by various turnings and twistings, evades and endangers the definite confession. Cf. 1Jn_4:2-3. Ἐρχόμενον ἐν σαρκί is different both from ἐληλυθότα (1Jn_4:2), and from ὁ ἐλθών (1Jn_5:6). The Present denotes the thought per se “without any reference to time” 1Co_15:35 (Düsterdieck), “separate from all consideration of time” (Huther); so also Lücke, de Wette, Sander and al.—This may intimate that the false teachers denied the possibility of the Incarnation (Lücke). Bengel [qui veniebat) is beside the mark, for 3Jn_1:3, where the Participle Imperfect is clearly indicated by ἐχάρην, is not apposite here; and so is Oecumenius, who per enallagen temporis suggests the second advent of Christ.

This is the deceiver and the antichrist.—Οὖτος refers to οἱ μὴ ὁμολογοῦντες, and expresses plurality (πολλοὶ πλάνοι) in unity: ἐστιν ὁ πλάνος; it is a transition from the Plural to the distributive Singular; Winer, pp. 186, 654. The words καὶ ὁ ἀντίχριστος give prominence to a further characteristic of πλάνος (Huther); we must not say, however, that the πλάνος is in reality only in the many that have the πνεῦμα πλάνης (Lücke, Huther); but he is personally behind the many, who are his forerunners. Cf. 1Jn_2:18; 1Jn_2:22.

Warning against the false teachers, 2Jn_1:8-9.

2Jn_1:8. Look to yourselves, βλέπετε ἑαυτούς. They are to consider what would be the loss entailed upon themselves by being deceived, viz., the loss of fellowship with the Father and the Son, the loss of truth and love. Bengel’s explanatory clauses “me absente” would be in point, if we had here: βλέπετε ὑμεῖς ἑαυτούς, as in Mar_13:9. Moreover they themselves had to look to themselves, even though the Apostles were present.

That ye do not lose.—Ἵνα μή denotes the end and aim of their precaution. Mat_12:16; Mat_26:5; Luk_18:5; Joh_7:23; 1Co_16:10. The object is to avoid a loss, even a loss on the part of the readers. But of what?

What things we have wrought.—The Apostles of Jesus Christ had done, wrought and accomplished something by their labours and preaching, even a possession of truth and love with their fruits (ἃ εἰργασάμεθα), which possession will be lost, if they give ear to false teachers (Düsterdieck, Huther). This a bold self-testimony (1Jn_1:3; 1Jn_4:6). It is unnecessary to add ἐν ὑμῖν, as Lücke thinks, for the context supplies it. The first person does not require us to understand that the Apostle must have converted the children of the κυρία; he only includes himself in the number of the Apostles and genuine witnesses of Christ, whom he opposes to the recipients of their preaching, without determining through whose instrumentality the children of the κυρία were converted; but the teachers and their hearers are not taken together.

But that ye receive full reward.—Μισθός denotes the blessing of truth and love in one’s own heart, in life with its joys and sorrows, and in eternity; μισθὸν πλήρη is the full reward, uncurtailed, as it falls to the lot of perfect fidelity (Huther, Düsterdieck); it is not=πολὺν (Carpzov), nor is it said that they had only received it in part, and that they were to receive it fully in eternity (Grotius, Ebrard), for this fulness is relative; there is even here on earth a full reward, a full peace, a full παῤῥησία, etc., in conformity to the relations of this present time. But Bengel rightly observes: “nulla merces dimidia est, aut tota amittitur, aut plena accipitur,” but his next remark is irrelevant, viz., “consideranda diversitas graduum in gloria;” for the blessed have their full reward on the lowest grade. But ἀπολάβητε designates the receiving as a gift, a present (Col_3:24; Gal_4:2; Luk_16:25). Taking all the verbs in the first person, weakens the thought as much as taking them all in the second person (see Apparatus Crit. Note 10); in the former case the teachers and hearers are taken together, in the latter the teachers are wholly excluded, and the delicate touches, the Apostle’s right of warning them, and the weight of the Apostolical warning are all lost.

2Jn_1:9. Every one that progresseth and abideth not in the doctrine of Christ.—This describes him who does not receive the full reward, of whom they are warned, whereby they lose the reward. Ὁ προάγων and μὴ μένων designate the same persons, positively and negatively. Προάγειν denotes a progression, a going before, which in the opinion of the προάγων is the reaching of a higher degree of knowledge, a decided progress, but in reality is a departure from the truth, ἐν διδαχῇ τοῦ χριστοῦ, a going beyond the limits of Christian doctrine. Huther errs in seeing here an ironical allusion (Düsterdieck); it is a bitter truth of the actual fact. On προάγειν cf. Mat_21:9; 1Ti_1:18; 1Ti_5:24. On the characteristics of those who know and learn without knowledge, see 2Ti_3:7. The lectio rec. παραβαίνων, passing by, τὴν διδαχήν (according to Mat_15:3), or ἐκ τῆς διδαχῆς (Act_1:25), and the exposition: “ἀπάγων ἑαυτόν” (Oecumenius), are clearly untenable; and in the variation of the Vulgate recedit instead of præcedit, it is more probable that the former arose from the latter, than that the latter arose from the former. St. Paul also insists upon the μένειν, 2Ti_3:14; 2Ti_1:13; Tit_1:9.—Ἡ διδαχὴ τοῦ χριστοῦ signifies that Paul calls the ὑγιαίνοντες λόγοι (2Ti_1:13); the Genitive is subjective (Düsterdieck, Huther al.). Agreeably to constant usage (Mat_7:28; Mat_16:12; Mat_22:33; Mar_1:22; Mar_4:2; Mar_12:38; Act_2:42; Act_5:28), it cannot be the Genitive of the object (Bengel, Lücke, Sander, al.). Cf. Joh_8:31 : μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ. It is the doctrine which Christ Himself brought and taught and caused to be propagated by His Apostles. But, of course, the principal part of its contents, is Christology.

Hath not God.—cf. 1Jn_2:23; 1Jn_5:12.—Truth, life and God are inseparable.

He that abideth in the doctrine hath both the Father and the Son.—The same thought, not only repeated positively, but completed by the addition of καὶ τὸν υἱὸν, as in 1Jn_2:23. [Alford: “The order in the text is the theological one, the Father being mentioned first, then the Son. That in A. etc. is the logical and contextual one, seeing that the test is, abiding in the doctrine of Christ. Thus he has Christ, and through Him, the Father: which of the two is original, it is impossible to decide.”—M.].

Warning against fellowship with the false teachers. 2Jn_1:10-11.

2Jn_1:10. If any cometh to you.—Εἴ τις ἔρχεται shows that the case supposed actually existed. Winer, p. 307. Ἐὰν with the subjunctive denotes a possibility. There is hence no occasion for surprise, as if this were unjohannean (de Wette, Ebrard), since it cannot be unjohannean to suppose a case as actually existing. Πρὸς ὑμᾶς, as in 2Ti_3:6, refers to the forwardness of the false teachers and their calculating on the greater receptivity and mouldableness of women.

And bringeth not this doctrine.—Καὶ adds the capacity and character in which such persons come, not as soliciting aid, as necessitous persons, but as false teachers (Bengel: quasi doctor aut frater). The use of οὐ φέρει, instead of μή, also shows that the case mentioned is actually true, and imports the simple denial of φέρειν. Similar is φέρειν κατηγορίαν, Joh_18:29 (Act_25:7). It is unnecessary to supply here that the contrary doctrine is brought (de Lyra), and that the true doctrine is disputed (Tirinus); this is self-evident from 1Jn_4:2-3. Ταύτην τὴν διδαχήν is τὴν διδαχὴν τοῦ χριστοῦ. Non de iis, qui alieni semper fuerunt ab ecclesia (1Co_5:10), sed de iis qui volunt fratres haberi et doctrinam evertunt (Grotius).

Receive him not into (your) house.—On the above supposition the point in question is not an act of φιλοξενία (Heb_13:2; Rom_12:13); for the reference is not to the necessitous. The injunction simply bears upon the false teachers not being received into the house (αὐτὸν εἰς οἰκίαν λαμβάνειν), on account of the danger per se.

And do not bid him welcome, which was unavoidable if they were received into the house; the two circumstances should be taken together; for while the former would be dangerous, the latter would be untrue; χαίρειν, joy, good speed, prosperity, cannot be said to the false teacher; only to ὁμοτρόποις and ὁμοπίστοις is due the Christian, fraternal greeting, in its deeper import (Oecumenius, Calov, Bengel, Lücke, de Wette, Huther, Düsterdieck and al). This χαίρειν μὴ λέγετε must therefore not be limited to the salutatio as a conventional form of politeness (Clemens Alex.), or as an expression of friendship (Grotius), or be taken quite generally: velut hic Joannes omne colloquium, omne consortium, omne commercium cum hæreticis (a Lapide), or applied to excommunication (Vitringa, de syn. vet. p. 759); nor must it be referred to the κρίσις which was necessary only at that time (Lücke), nor must it be construed, according to the now prevailing loftier view that man, all his errors notwithstanding, remains man and an object of esteem and love, as an act of intolerance which may have been justifiable at that time (de Wette), or be charged to the fiery temperament of the Apostle, according to the notices contained in Luk_9:54 and Euseb. Hist. Eccl. 3:28; 4:14. The reference is simply to the cultivation of personal acquaintance and fraternal intercourse with the false teachers; this is, and continues to be, forbidden; brotherly love in its depth, truth and blessedness has its limits. Hofmann, Schriftbeweis II. 2, p. 339.

2Jn_1:11. For he that biddeth him welcome, partaketh in his deeds, the evil ones.—Γὰρ gives the reason of the injunction: in the words ὁ λέγων αὐτῷ χαίρειν the Apostle gives prominence to the one point which is closely connected with the other: αὐτὸν εἰς οἰκίαν λαμβάνειν. The clause κοινωνεῖ τοῖς ἔργοις αὐτοῦ shows that we have here not simply an outward conventional form of politeness, but an “inward relation of communion” (Huther), which is fostered. The ἔργα τὰ πονηρά are primarily acts of communicating false doctrine, but secondarily also the whole ethical conduct connected with it, which injures God, Christ, the Church, the truth, individual communities, believers and their souls.

DOCTRINAL AND ETHICAL

1. The knowledge of the truth from God is acquired in the way of obedience to the will of God (2Jn_1:4).

2. The law of God should only be viewed as the revelation of His love, and as it originates in love, so it impels to love (2Jn_1:5-6).

3. The acme and ground of all error is the denial of the Incarnation of Christ (2Jn_1:7). He that breaks with Christ come in the flesh and as the Son of man ever the Coming One, breaks brotherhood with believers and forces them to break brotherhood with him. Besser truly says: “The doctrine of Christ is through and through from Christ. ‘It is I,’ is the fundamental theme of the Gospel, preached by Himself and the holy Apostles, from beginning to end.” Believing Catholics, Lutherans, Reformed, United, are brethren and remain brethren, because they are living Christians, the children of God and coheirs with Christ. But he ought hardly to have used this passage for the purpose of warning against the union nor to have said: “Yes, people reverse the meaning of John and are perchance afraid to hold private intercourse with manifest blasphemers and revilers of the Divine truth, perhaps to take coffee with them, but—alas! our table has become more holy to us than God’s table.” For these things occur, inside the same communion, every where and at all times, if instead of putting blasphemers, he had said: hypocrites or adulterers.

4. False teachers corrupt not only the christological truth, but also the work of the Church and the salvation of individual church-members (2Jn_1:7-8).

5. The promised reward is not a merit of good works, but a consequence of Divine appointment, and a communicated gift (2Jn_1:8).

6. True progress is only possible in the maintenance and on the foundation of Christian truth (2Jn_1:9). For men come short not so much in the desire to be furthered, as in the judgment as to what constitutes true progress, and what is the true mode of progressing. A striving forward with a good conscience will always be a diligent and faithful road-maker bridging over the chasm between himself and signal successes, by the most faithful and scrupulous discharge of duty.

7. In the converse among Christians love must not be practised at the expense of truth and truthfulness (2Jn_1:10-11), nor must the truth be spoken at the expense of love!

HOMILETICAL AND PRACTICAL

Compare Doctrinal and Ethical.

Starke:—Preachers should rejoice most when they see that young children are well trained, grow in grace and make the beginning of their wisdom in the fear of the Lord.—Christians have also their joy in the world, though not of the world.—Godly children are their parents’ joy, the ornament of the Church and the joy of all godly people. Young plants of righteousness look more beautiful in the garden of the Lord, than old trees on the point of decaying.—Truth is not only to be investigated and meditated upon, but it must be practised, and men should walk in it.—A preacher should not always use severity and earnestness, but also lenity and gentleness, not command but entreat his people to become godly.—Whenever thou lackest the mind to follow, thou art wont to cry: it is a novelty! Thou utterest a falsehood! Hear what St. John says: To love, which contains all the commandments, has been from the beginning.—Christianity needs no new commandments, but it requires the constantly renewed inculcation of the old commandments.—It is not enough that the truth be preached, falsehood must also be denounced. The heresies, persecutions and abuses in the Church of God must not cause us to waver, and doubt the truth of the Christian religion, but rather strengthen and confirm us while we are exposed to their danger.—Alas, by nature we all have an antichristian mind and antichrist in our hearts; he who does not know and expel him, will nevermore know or avoid the outward antichrist.—Ye that are wise overmuch and are anxious about unnecessary things, ye that judge and censure every thing, hear what St. John says: “Look to yourselves.”—Delightful reward of faithful ministers, if they see in their hearers the fruit of their labour arranged according to the mind of Christ.—The less regard a minister pays to the temporal reward in his office, the more is he faithful, and the greater will be the reward which he shall receive from Christ, the Great Shepherd.—What can a man lack who has God, and what can a man possess who has not God? If none may receive into their houses wicked and false teachers, how much the more ought they not to be introduced into the sheepfold of Christ, which would be like taking wolves among sheep! It is injurious to have fellowship with false people, but still more injurious to open to them the door of our heart; where the first is done, the latter is wont not to be wanting.—Who enters into a pest-house? Do we not flee a bedfellow affected with a venomous disease? Why not likewise a deceiver, a servant of Satan? The opposite takes place in the world: be friendly to everybody except to Christ in His members!—The greetings of Christians should not be merely conventional, but spring from the ground of truth and love.—A Christian should be on his guard not only against his own sins, but also against those of others, of which he may easily and in various ways become partaker.

Heubner:—The children of the same family are not always of one mind; a godly mother may have unbelieving children.—Christian mothers, Christian families are a blessing to the world.—Those also who run already in the Christian course need stirring up.—A Christian’s treasure is liable to be lost as long as he continues to live among deceivers and enemies; hence the necessity of foresight, courage and fidelity of vigilance over himself and in respect of temptation: the more precious the treasure, the more carefully should it be guarded. It is slowly acquired, but may be lost at once. The number of those who once had grace and then lost it, will one day appear very great.—John teaches us what we should ask of every one that comes to us, to wit: do you bring Christ with you or not? Reception was denied to a false teacher, because it would have been a token of brotherly acknowledgment; but this was so much the more to be denied, because such reception took place in the name of the Church, and hence would have been a declaration that the whole Church did receive him as a brother. But on that account we need not in a case of emergency deny to such an one our bounden private love.—Love should never be prejudicial to the confession of our faith. Love at the expense of faith, to its injury or with its denial is no love. This commandment was falsely applied in the case of John a Lasco, who having been expelled from England in the reign of Mary, A. D., 1553, was denied reception in Denmark, both he and his congregation (Salig, Hist. Conf. Aug. II., 1090).

Besser:—It is an idle speech that Christians and antichristians have one and the same God. “We are believers in one God” is sung in truth by those only who continue: “We also believe in Jesus Christ, His Son and our Lord.”

Footnotes:

[7]2Jn_1:4. [German: “That I have found.” So Alford, Lillie.—M.]

[8]2Jn_1:4. Instead of ἐλάβομεν Cod. Sin. reads, ἔλαβον, evidently a writing error; A. and others have ἀπὸ, instead of παρὰ; B. omits τοῦ.

[9]2Jn_1:5. A. B. G. K. Sin. γράφων; elsewhere γράφω. The arrangement of A. Sin. is: ἐντολὴνκαινὴνγράφων that of B., al.: ἐντολὴν γράφων σοικαινήν; Might the former have been corrected from 1Jn_2:7? [German: “Not as if I write,” better “not as writing,” Alford, Lillie.—M.]

[10]2Jn_1:5. Cod. Sin. Inserts ἐντολὴν before ἥν.

[11]2Jn_1:6. G. Cod. Sin.: αὕτηἐστινἡἐντολή; B. D.K, αὕτηἡἐντολήἐστιν.

[12][German: “As ye heard from the beginning, that ye should walk in it.” So Lillie and Alford, who supplies however “even” before “as ye heard, etc.”—M.]

[13]2Jn_1:7. B. Sin. ἐξῆλθον; A. ἐξῆλθαν; G. K. εἰσῆλθον. [German: “went out,” Alford: “went forth.”—M.]

[14]2Jn_1:7. [German: “who did not confess Jesus Christ, who cometh in the flesh;” “who confess not Jesus Christ coming in (the) flesh” (Alford), so Lillie, who omits the definite Article before flesh.—M.]

[15]2Jn_1:7. [German: “This is the deceiver and the antichrist.” So Alford, Lillie.—M.]

[16] 2Jn_1:8. G. K.: ἀπολέσωμεν—εἰργασάμεθα—ἀπολάβωμεν; Cod. Sin.: ἀπολῆσθε (with the correction: ἀπολέσητε—εἰργάσασθαι(ε)—ἀπολάβητε; thus also A.; but B.: ἀπολέσητε—εἰργασάμεθα—ἀπολάβητε; this is decidedly preferable as the lectio difficilior and mater lectionum. Bengel, on very slender grounds, recommends: ἀπολέσητε, εἰργάσασθε—ἀπολάβωμεν.

[German: “Look to yourselves, that ye do not lose, what things we have wrought, but that ye receive full reward.”—Alford: “… that ye lose not the things which we wrought but receive reward in full.”—Lillie: “… but receive a full reward.”—M.]

[17] 2Jn_1:9. A. B. Cod. Sin.: προάγων; G. K.: παραβαίνων. The former reading is supported by the versions with the variations: præcedit, procedit.

[German: “Every one that progresseth;” Alford: “goeth before you.”…—M.]

[18] 2Jn_1:9. A. B. Cod. Sin. omit τοῦΧριστοῦ, which are perhaps repeated from the former half of the verse

[German: “He that abideth in the doctrine;” so Alford.—M.]

[19]2Jn_1:9. B. Cod. Sin.: καὶτὸνπατέρακαὶτὸνυἱὸν; A.: καὶτὸνυἱὸνκαὶτὸνπατέρα.

[20]2Jn_1:10. German: “And do not bid him welcome;” Alford: “Do not bid him good speed:” Lillie: “neither bid him hail.” The introduction of the Divine name both in this verse and the next, is avoided by almost all the versions.—M.]

[21]2Jn_1:11. A. B. Cod. Sin.: ὁλέγωνγάρ; G. K. ὁγὰρλέγων. The former reading is preferable because of the weight of authority by which it is supported, and also because of its singularity.

[22]2Jn_1:11. A. B. G. Cod. Sin.: αὐτῷ; αὐτὸν is probably an error; there is not sufficient reason for its omission.

[23]2Jn_1:11. The Vulgate (ed. Sixtin.) concludes thus: Ecce, prædixi vobis, ne in diem domini condemnemini (ut in diem—non confundamini). The words are found in Greek in the Lectiones Velesian. (Tischendorf). They are interpolated.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Jn 1:4. Εὓρηκα, I have found) A thing rarely found at the present day, a joy rarely experienced.—ἐκ τῶν τέκνων σου, of thy children) Cyria had at the least four children. Comp. 2Jn 1:1 with 2Jn 1:4. John had found these children in the house of their maternal aunt, 2Jn 1:13.—καθὼς, even as) The rule.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Jn_1:4. The Epistle begins with the assurance of joy at the conduct of those to whom it is addressed. The preface to most of the Pauline Epistles is similar. This verse refers back to the preceding ἐν ἀληθείᾳ; 2Jn_1:5, on the other hand, to ἐν ἀγάπῃ.

ἐχάρην λίαν] not: I have greatly rejoiced (Luther); the aorist is to be kept in its own meaning. The apostle is speaking historically of the time at which he had the experience which he states in the following words.

ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ] ἐκ τῶν τέκν. is not = τὰ τέκνα σου; it is indicated by the ἐκ that John could not boast the περιπατεῖν ἐν ἀλ. of all,[8] but not that he had not become acquainted with all (Düsterdieck). Braunes observation is erroneous, that as the article is wanting with περιπατοῦντας, it is not indicated that the other children were not walking ἘΝ ἈΛ. With ΠΕΡΙΠΑΤΕῖΝ ἘΝ, comp. Joh_8:12; 1Jn_1:6-7; 3Jn_1:3-4, and several other passages.

ΕὝΡΗΚΑ indicates a previous meeting with the children of the ΚΥΡΊΑand hence a previous sojourn of the apostle in the Church to which he is writing; incorrectly, Sander: I have found as the result of my examination; the preterite ἘΧΆΡΗΝ does not suit this interpretation.

If ΚΥΡΊΑ be a proper noun, it remains uncertain where the apostle met with her children. Lücke, on account of 2Jn_1:12, considers it unlikely that the apostle had been in the family; he seems to have met the ΤΈΚΝΑ somewhere else without the mother (so also Braune). Not only this uncertainty, but also the circumstance that John does not express himself further about the children who are not walking in the truth, indicates that he is not speaking of a family, but of a Church, which is erroneously disputed by Braune.

ΚΑΘῺς ἘΝΤΟΛῊΝ ἘΛΆΒΟΜΕΝ] ΚΑΘΏς (which is not to be taken here, with Ebrard, argumentatively = because indeed) does not more particularly define the ΠΕΡΙΠΑΤΕῖΝ in itself, as if ἘΝ ἈΛΗΘΕΊᾼ were only added adverbially for confirmation = who in truth walk as, etc.; but ΚΑΘΏς refers to the ΠΕΡΙΠΑΤΕῖΝ ἘΝ ἈΛΗΘ., and ἈΛΉΘΕΙΑ is Christian truth, as in 2Jn_1:3; thus: who are walking in the truth, according as we received commandment (Düsterdieck). By this, however, we are not to understand one particular commandment, but the obligation which is contained in the Christian faith to walk in the truth; παρὰ τοῦ πατρός] see 2Jn_1:3; the intervention of the Son is implied.

[8] Ebrard appropriately: It is a delicate way in which the presbyter covers the blame which he has to express in a mere limitation of praise.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Jn 1:4 . The Occasion of the Epistle. “I was exceedingly glad because I have found some of thy children walking in Truth, even as we received commandment from the Father.”

ἐχάρην , of a glad surprise ( cf. Mar 14:11 ). He had been too often disappointed in lads like these (see Introd., p. 155). They had profited by the nurture of their godly home, the best equipment for the battle of life. “No man should ever leave money to his children. It is a curse to them. What we should do for our children, if we would do them the best service we can, is to give them the best training we can procure for them, and then turn them loose in the world without a sixpence to fend for themselves” (Cecil John Rhodes). εὕρηκα , “I have found”. He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city were true to their early faith! ἐκ τῶν τέκνων , “some of thy children” (a tenderer word than “sons,” υἱῶν ), “members of thy family,” not implying that others had done ill; the lads who had come to Ephesus. περιπατοῦντας , κ . τ . λ ., ambulantes in veritate, die in der Wahrheit wandeln , “ordering their lives according to the precepts of the Gospel”. See note on 1Jn 1:6 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. [873] omits τοῦ before πατρός.

[873] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

4. THE OCCASION OF THE EPISTLE

4. The Apostle has met with some of the elect lady’s children (or some members of the particular Church addressed), probably in one of his Apostolic visits to some Church in Asia Minor. Their Christian life delighted him and apparently prompted him to write this letter.

ἐχάρην λζαν. I rejoiced greatly, or, I have rejoiced greatly, or, perhaps, as R.V., I rejoice greatly, if it is the epistolary aorist, as in 1Jn 2:26; 1Jn 5:13. The same phrase occurs 3Jn 1:3 and Luk 23:8. Χαίρω is cognate with χάρις in 2Jn 1:3. Χάρις is originally ‘that which causes joy’: but there is no connexion between the two words here. Like S. Paul, the Elder leads up to his admonition by stating something which is a cause of joy and thankfulness: comp. Phm 1:4; 2Ti 1:3; Rom 1:8; &c.

ὅτι εὕρηκα. That I have found, or, because I have found. There is nothing in εὕρηκα to shew that there was any seeking on the part of the Apostle (Joh 1:44), still less that there had been any investigation as to the children’s conduct.

ἐκ τῶν τέκνων. This elliptical expression occurs in classical Greek; συνηγυροῦσιν ἐκ τίνων (Aristoph. Nub. 1089); and therefore need not be classed as a Hebraism. Comp. LXX. in Psa 72:15. This ellipse of τινὲς or τινὰς is rather common in S. John (Joh 1:24; Joh 7:40; Joh 16:17; Rev 2:10; Rev 5:9; Rev 11:9; see on 1Jn 4:13). It is impossible to say whether the expression is a delicate way of intimating that only some of the children were walking in truth, or whether it merely means that the Apostle had fallen in with only some of the children. The expression of affection in 2Jn 1:1 is in favour of the latter supposition; but the strong warnings against intercourse with heretical teachers favours the former; some of her children were already contaminated. Περιπατεῖν indicates the activity of human life (see on 1Jn 1:7) and in this sense is found in all three Epistles, the Gospel, and the Apocalypse; elsewhere rare except in S. Paul: ἐν ἀληθείᾳ is in Christian truth, as in 2Jn 1:1; 2Jn 1:3; in Christian tone and temper.

καθὼς ἐντολὴν ἐλάβομεν. The changes made in R.V., even as we received commandment, are all improvements in the direction of accuracy. ‘Even as’ (καθώς) points to the completeness of their obedience; comp. 1Jn 2:6; 1Jn 2:27; 1Jn 3:3; 1Jn 3:7; 1Jn 3:23; 1Jn 4:17. The aorist points to the definite occasion of their reception of the commandment: comp. ἠκούσατε 1Jn 2:7; 1Jn 2:24; 1Jn 3:11; and ἔδωκεν 1Jn 3:23-24. Ἐντολή is the third key-word of the Epistle, in which it occurs four times. Love, truth, and obedience; these are the three leading ideas, which partly imply, partly supplement one another. Obedience without love becomes servile; love without obedience becomes unreal: neither of them can flourish outside the realm of truth.

παρὰ τοῦ πατρός. As in 2Jn 1:3, from the hand of the Father, who is one with the Son. The Divine command has come direct from the Giver. ‘All things that I heard from My Father I have made known unto you’ (Joh 15:15), including the Father’s commands.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4-11. “Counsel and warning”

4. ἐχάρην λίαν] Cf. 3Jn 1:3; Luk 23:8. We may compare also St. Paul’s use of εὐχαριστεῖν in the opening verses of eight of his Epistles. It is part of the usual order of epistolary composition to strike first the note of praise or thankfulness. The aorist is probably not epistolary, the contrast of νῦν in ver. 5 makes it almost certain that it refers to past time.εὕρηκα] The connection of this word with ἐχάρην shows that we have here one of the instances, of which there are several in the N. T., which prove that in certain words the perfect is in this period beginning to lose its special force, though the process has not yet gone so far as is often maintained. Cf. Burton, N. T. Moods and Tenses, p. 44, who regards the usage as confined in the N.T. to a few forms, ἔσχηκα, εἴληφα, ἑώρακα, εἴρηκα,γέγονα. To distinguish in this verse between the initial moment (ἐχάρην) and the ground of it which still continues is precarious.

A comparison of 3Jn 1:3 suggests that the information which caused his joy came to the Elder through travelling brethren who, perhaps from time to time (cf. περιπατοῦντας), brought him news of the sister Church. There is no suggestion of an earlier visit of his own to the Church to which he is now writing. In that case he would probably have used the aorist.

ἐκ τῶν τέκνων σου] He cannot praise the whole Church without distinction. All the members of the community had not remained faithful to the “truth.” If “many” had not themselves gone out into the world as deceivers (ver. 7), many had listened to the seductive teaching of such deceivers. It seems probable that even the majority had been led astray.

περιπατοῦντας ἐν ἀληθείᾳ] Cf. ver. 1, and 3Jn 1:4. The “truth” corresponds to perfection in every sphere of being.

καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός] Cf. Joh 10:17 f. διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν. οὐδεὶς ἦρεν αὐτὴν ἀπʼ ἐμοῦ, ἀλλʼ ἐλὼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖναὐτήν. ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου. Cf. Joh 12:49; 1Jn 3:23. The phrase ἐντολὴν λαβεῖν is used elsewhere in the N. T.; cf. Act 17:15; Col 4:10. Dom Chapman’s ingenious suggestion, that the meaning of this verse should be determined by the passage quoted from Jn. 10., breaks down, as Prof. Bartlet has shown, on a point of grammar. The present participle (περιπατοῦντας) could not be used in such a sense. Men could hardly be said to continue in the exercise of the “remarkable virtue” of martyrdom. The command referred to here must be either the “new commandment” to love as Christ loved (cf. 1Jn 4:21), which perhaps suits ver. 5 best, or the commandment to faith and love; cf. 1Jn 3:23, καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν. On the whole the latter suits the whole context better.

λιαν] om. Ib δ260 (440): + μεγαλως Isa_65 (317) | ευρηκα] ευρον Ia δ254* (?) K306 (119) | σου] μου Ia 70 (505) | περιπατουντας] post. αληθεια O 46 (154): περιπατουντα 40. 67. 69. 101. 180 Iscr | καθως εντολην] secundum mandatum quod arm. | καθως] + και Ia 70 (505) | ελαβομεν] ελαβον א 13. 28. An accidental error (? from Joh 10:18) | παρα] απο A 73 | του] om. B.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

According as the truth directeth them.

This true profession consisteth both in love one toward another which the Lord hath commanded, and also especially in wholesome and sound doctrine, which also is delivered unto us: for the commandment of God is a sound and sure foundation both of the rule of manners and of doctrine, and these cannot be separated the one from the other.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. That I found of thy children walking in truth] I have already supposed this Christian matron to be mother of a family, probably a widow, for no mention is made of her husband; and that she was also a deaconess in the church, and one in those house the travelling evangelists preached, and there they were entertained. The children mentioned here may either be her own children, or those members of the Church which were under her care, or some of both. The apostle was glad to find, probably by an epistle sent from herself to him, or from the information of some of the itinerant evangelists, that the work of God was prospering in the place where she lived, and also in her own household. He does not say that all were walking in the truth, but εκτωντεκνων, some of her children; there was a growing and spreading work, and there were many adversaries who strove to pervert them who had already believed, and perhaps were successful in drawing several away from their simplicity.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 4. I rejoiced greatly] This cheered up his good old heart more than any outward respects or courtesies whatsoever. See 1Th 3:8.

I found] ευρηκα, I found by long and diligent observation, that which was worth finding; ευρημα.

Of thy children] Not all, but some of them. It is seldom seen that all a whole family are right for religion. Noah had a Ham, Abraham an Ishmael, Isaac an Esau, &c.

As we have received a commandment] The gospel also commands obedience and holy conversation. Of unruly Christians, profligate professors, we may say, There’s nothing Christian in them; as of cowards they were wont to say at Rome, There was nothing Roman in them. Truly, either this is not gospel (said learned Linaker, when he had read our Saviour’s sermon in the mount) or we are not gospellers. A young man told the senators of Rome that he came for to see Rome, and found it not; for, said he, either ye be not Romans of Rome, or else this is not Rome of the Romans. We may even marvel as much as Constantius the emperor did, and say with him, I wonder how it comes to pass that many of my people are worse now than before they became Christians.

Walking in the truth] Not taking a step or two, not breaking or leaping over the hedge to avoid a piece of foul way, but persisting in a Christian course, &c., not starting aside to the right hand or the left.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I rejoiced greatly that I found ... - That I learned this fact respecting some of thy children. The apostle does not say how he had learned this. It may have been that he had become personally acquainted with them when they were away from their home, or that he had learned it from others. The word used εὕρηκα heurēka would apply to either method. Grotius supposed that some of the sons had come to Ephesus on business, and that John had become acquainted with them there.

Of thy children walking in truth - That is, true Christians; living in accordance with the truth, for this constitutes the essence of religion. The expression used here, “of thy children,” (ἐκ τῶν τέκνων ek tōn teknōn,) means some of thy children; implying that he knew of a part of them who were true Christians. This is clear from the Greek construction, because:

(a)If he had meant to say that he had found them all to be of this description, the sentiment would have been directly expressed, “thy children;” but as it is, some word is necessary to be understood to complete the sense; and,

(b)The same thing is demanded by the fact that the participle used (“walking” - περιπατοῦντας peripatountas) is in the accusative case.

If he had referred to them all, the participle would have been in the genitive, agreeing with the word “children,” (τῶν περιπατοῦντων tōn peripatountōn) - Lucke. Whether the apostle means to say that only a part of them had in fact embraced the gospel, or that he had only known that a part of them had done it, though the others might have done it without his knowledge, is not quite clear, though the former supposition appears to be the correct one, for if they had all become Christians it is to be presumed that he would have been informed of it. The probability seems to be that a part of her children only were truly pious, though there is no evidence that the others were otherwise than correct in their moral conduct. If there had been improper conduct in any of her other children, John was too courteous, and too delicate in his feelings, to allude to so disagreeable a circumstance. But “if that pious lady,” to use the language of Benson, “had some wicked children, her lot was not unique. Her consolation was that she had some who were truly good. John commended those who were good, in order to excite them in the most agreeable manner to persevere.”

As we have received a commandment from the Father - That is, as he has commanded us to live; in accordance with the truth which he has revealed. The “Father,” in the Scripture, is everywhere represented as the Source of law.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Some of her sons, it is probably conjectured, he had met with, upon their occasions, at Ephesus, where, it is thought, he now resided, and found them to have a good savour of religion, and to walk according to rule, which was matter of great joy to him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I rejoice greatly that I have found (certain) of thy children walking in truth. The Revised Version is certainly right in rendering eurhka "I have found" rather than "I found;" and it is probably right in rendering ejcarhn "I rejoice" rather than "I rejoiced." It looks like the idiomatic "epistolary aorist," of which we have had probable instances in 1Jn_2:21 and 26. In this idiom the point of view of the recipient of the letter is taken instead of that of the writer. In Latin the imperfect is used in a similar wayscribebam, dabamus; and sometimes the perfect, scripsi, misi, and the like. (comp. Act_23:30; Php_2:25, 28; Phm_1:11, Phm_1:19, Phm_1:21. See Moulton"s Winer, page 347) We are probably to understand this verse as a gentle intimation on the part of the elder that he has reason to know that certain others of her children are not walking in truth. Through the elect lady"s too indiscriminate hospitality, some of her children have been seduced by the deceivers who have come to her bringing other doctrine than that of Christ.

The rejoicing of the good in the exemplification of the godly life.

rejoiced greatly that I found of thy children walking in truth," etc.

I THE RULE OF THE GODLY LIFE. "Walking in truth, as we received commandment from the Father." The rule of the true Christian life is the revealed will of God. The authoritative command proceeds from the Divine Father. He is the great Source of law. Man in a state of sin is prone to regard law as proceeding from an arbitrary, tyrannical power. But the law and government of God are paternal. (cf. Mat_21:28-31) The rule of a well-ordered family is, perhaps, the highest illustration of the rule of Heaven in this world. God speaketh as a Father to his rebellious children when he saith, "Thou shalt," and "Thou shalt not." If the voice seem unfatherly and stern, it is because they who hear it dislike and disregard his authority. If to others it seem firm, authoritative, yet fatherly, it is because they are differently related to him by their character and conduct. In both cases it is the voice of a Father, all-wise, gracious, supremely authoritative. His will is the rule of the godly life.

II THE EXEMPLIFICATION OF THE GODLY LIFE. "Walking in truth." "Walking" is a term used to denote the life and conduct. "Walking in truth" is living in accordance with the truth which was specially believed by Christians. It implies that the children of the elect lady eschewed Gnosticism and other errors; that they held the truth concerning the Person and work of the Lord Jesus Christ; and that they embodied the truth in their conduct their life was Christ-like. How practical a thing Christianity is! The grace and the calling of God are not simply to Christian profession, but to Christian practice to a holy life. We are to show our faith by our works; and by our works our faith is to be perfected. (cf. Jam_2:18, Jam_2:21) It is "walking in truth" that calls forth apostolic commendation.

III THE REJOICING OF THE GOOD IN THE EXEMPLIFICATION OF THE GODLY LIFE IN OTHERS. "I rejoiced greatly that I have found of thy children walking in truth." Let us endeavour to discover the reasons of this rejoicing.

1. The good rejoice to find any persons "walking in truth, because such a walk indicates an increase of goodness in the world; an increase of the results of goodness, e.g., peace, joy, beneficent influence, etc.; and an increase of glory to God.

2. The good rejoice the more to find the young "walking in truth. Our hope for the future cannot be separated from those who at present are young. From their ranks must arise the Christian preachers, the teachers in schools and colleges, the authors and editors of our literature, the framers and administrators of our laws, of a few years hence. How important that the young should exemplify the godly life!

3. The good rejoice still more to find the children of pious parents "walking in truth. They rise up to tread in the footsteps of their godly parents, to fill their places and carry on their beneficent works when they are no longer able to do so themselves. In them we see the rich reward of loving Christian nurture, and fervent, persevering prayer.

4. The good rejoice still more to find the children of their beloved friends "walking in truth. So it was with St. John in the case before us. Friendship gives a common interest. What is dear to my friend is dear to me for my friend"s sake. Thus Mephibosheth was dear to David for the sake of his father Jonathan, David"s friend. (2Sa 9)

5. The good rejoice still more to find persons "walking in truth" when the accomplishment of this is the object of their life. The apostle lived to bear witness of Christ, and to lead men to him as their Saviour and Lord. When he found persons exemplifying Christianity in their life, the joy of knowing that his own and others" labours were not in vain would be his. He who is most deeply interested in the cause of Christ realizes the greatest gladness in its progress.

IV THE LIMITATION IN THE EXEMPLIFICATION OF THE GODLY LIFE, "I have found certain of thy children walking in truth" (Revised Version); or, "some of your children," etc. The apostle does not assert that, while some of the children of the elect lady were "walking in truth," others were not doing so. His expression may mean simply that he only knew that some of them were living a true Christian life. But it certainly seems to imply that all of them were not "walking in truth." Perhaps some had been led away from Christian truth by the errors of that age, or they might have been living in wickedness. It is not an infrequent thing amongst the children of saintly parents to find one or more sad sinners. When the family is large it is seldom that the rejoicing because of its piety is complete and unalloyed. Too often the song of gladness because of those who are in Christ grows tremulous with grief because of the wayward and wicked son or daughter. But may we not hope that at last, in the great and blessed home of the heavenly Father, all the children of Christian parents will be safely gathered? That it may be so let us heartily work and earnestly pray. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I found of thy children - Probably in their aunt's house, ver. 13. Walking in the truth - In faith and love.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Exhortation to walk in truth and love:

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

v. 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.

v. 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.

The letter proper opens with a word of appreciation: I was exceedingly glad because I found some of thy children walking in truth, as we received the command from the Father. There seems to lie in the words of the apostle a confession that he may often have been disappointed in children whom he had seen grow up in Christian homes. But in this case there was occasion for joy only; for the children of this Christian mother had profited by the nurture of their godly home, making use of their Christian training in the battle of life. He does not imply that some of the children had gone wrong, but is referring to the ones whom he has met, probably in Ephesus. These young men were conducting themselves in accordance with the truth which they had learned in their childhood and youth, they were ordering their lives according to the precepts of the Gospel, they were observing the command, the holy will, of the heavenly Father. What a splendid bit of testimony, a report which all young people may well strive for!

But the achievements of the past should serve as a spur for the future: And now I beg thee, lady, not writing thee this as a new commandment, but which we have had from the beginning, that we love one another. This admonition is a summary of the larger epistle, which was probably written about the same time, and whose principal theme was brotherly love. In love, the bond of perfection, all Christians should stand shoulder to shoulder, in affectionate sympathy toward one another, in mutual help against their enemies from without. The apostle’s plea is at the same time a commandment of the Lord, not one that has just been revealed to him for the first time, but one of which the converts were told, which they were taught, from the very beginning of their Christian life. This commandment has been unchanged, and will he unchanged as long as the Gospel-truth remains.

For the sake of emphasis the apostle explains: And this is love, that we conduct ourselves according to His commandments; this is the commandment, that, as you have heard from the beginning, you live your lives in this. The apostle is here reasoning in a circle, but that fact gives his argument a peculiar force. Christians will show their love toward their’ heavenly Father by living and conducting themselves so as to be in agreement with His holy will at all times. That is the attitude of love at all times, to please those whom we love in every way that we know of. And the entire will of God with reference to our conduct may be summed up in the one precept that we live in agreement with the doctrine which we heard from the beginning. That is the essence and summary of brotherly love, that we walk according to the precepts of God, that we conduct ourselves in deed and in truth as it pleases our heavenly Father.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. the person rejoicing, St. John, the apostle and minister of Christ Jesus, I rejoiced greatly.

2. The mercy rejoiced in, their walking in the truth.

It was not their speculative knowledge of the truth, and their taking upon them a bare profession of Christianity, that he rejoiced in, but their walking in the truth, and framing their conversation according to the commandment which they had received from the Father.

Christianity is not a speculative science, but a practical art of holy living; and the most exalted knowledge is insuffucient to salvation, without a suitable and correspondent practice; therefore, says St. John here, I rejoiced greatly to find of thy children, not barely professing of the truth, but walking in the truth.

Observe, 3. The persons rejoiced for, or in the behalf of; the youth in that church or family to which he now wrote, I rejoiced to find thy children walking in the truth; the hopes which the holy apostle had of a succession of saints, and that the children in his time would walk in their religious parents footsteps, was matter of singular joy and rejoicing to the blessed apostle.

Yet observe, 4. With what caution, restriction, and limitation, our apostle speaks, I rejoiced greatly to find of thy children; that is, some of them, perhaps many of them, it is to be feared not all of them; to have seen all was no doubt the apostle’s desire, but to find any was questionless matter of exceeding joy: I rejoiced greatly to find of thy children walking in the truth.

Learn hence, That there is no greater joy to the ministers of Christ, than to see the youth, or rising generation, in their day, walking in the paths of holiness and religion, and treading in their religious parents’ footsteps.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4–6. I rejoiced greatly. Because he had found her children walking in the truth, by keeping the commandment of the Father. The commandment referred to, the one which sums up all, is love.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

your children ... you, lady ... writing to you

These instances of "your" and "you" are singular. (See: Forms of You)

just as we have received this commandment from the Father

"just as God the Father commanded us"

not as though I were writing to you a new commandment

"not as though I were commanding you to do something new"

but one that we have had from the beginning

Here, "beginning" refers to "when we first believed." AT: "but I am writing to you what Christ commanded us to do when we first believed. (See: Assumed Knowledge and Implicit Information)

beginning—that we should love one another

This can be translated as a new sentence. AT: "beginning. He commanded that we should love one another"

This is the commandment, just as you heard from the beginning, that you should walk in it

Conducting our lives according to God's commands is spoken of as if we were walking in them. The word "it" refers to love. "And he has commanded you, since you first believed, to love one another" (See: Metaphor)

translationWords

joy

children

walk

true

receive

command

God the Father

love

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4-11.] Truth and love: These were the two ground-tones of the Epistle. And now the Apostle proceeds to describe his joy at finding the children of the ἐκλεκτὴ κυρία walking in truth (ver. 4), and to enforce the commandment to love one another (5, 6): and this in presence of the fact that many deceivers are in the world who would rob us of our Christian reward, and of our share in God (7-9). These are not to be treated as brethren, nor greeted, lest we partake of their evil deeds (10, 11).

4.] I rejoiced greatly (at some definite time indicated by the aor., perhaps: and so it is taken by Huther and Düsterdieck; but it may also be the epistolary aor., as ἔγραψα so often: and this is made more probable by the perf. εὕρηκα which follows. See however 3Jn 1:3), that I have found (there is not a word nor a hint of the assumption of Sander, that this finding was the result of proof and trial. The most obvious interpretation is, that at some place where the Apostle was, he came upon these who are presently mentioned: as in Act 18:2, (ὁ Παῦλος) … ἦλθεν εἰς Κόρινθον· καὶ εὑρών τινα Ἰουδαῖον ὀν. Ἀκύλαν, κ.τ.λ.) of thy children (no τινάς is needed as a supply: it is contained in the participle which follows) walking in truth (i. e. not only in honesty and uprightness, but in that truth which is derived from and is part of the truth of God and Christ: see above on ver. 1.

Again, there is no hint whatever given that the rest, or that others, of her children were not walking in truth. The Apostle apparently, as above, in some place where he was, lit upon these children of the κυρία, and sends her their good report. Respecting the rest, he makes no mention nor insinuation) according as we received commandment from the Father (viz. to walk in the truth: not, as Lücke, to love one another, making this clause a further description of the manner in which they were walking in truth. And τοῦ πατρός must not be taken with Œc., πατέρα νῦν· τὸν χριστὸν καλεῖ, ἐπεὶ καὶ πατήρ ἐστι τῶν διὰ τῆς οἰκονομίας αὐτῷ παρὰ τοῦ ἑαυτοῦ πατρὸς δοθέντων υἱῶν, which is unlikely and unprecedented,—but as applying to the Father, as in ver. 6).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

I rejoiced. Expressions of thankful joy are common in the Pauline salutations. See Romans, 1 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon.

Greatly [λιαν] . The word is found in John's writings only here and 3Jo 1:3.

I found [ευρηκα] . See on Joh 1:41. Rev., I have found.

Of thy children [εκ των τεκνων] . The rendering is obscure. Rev., rightly, supplies certain. Compare Joh 16:17.

In truth [εν αληθεια] . Compare 3Jo 1:3. See on 1Jo 1:8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

4. "Exdpnv...ore εὕρηκα) I rejoiced ...that I have found... The joy is referred to its initial moment: the ground of it still continues.

For the precedence given to the expression of joy compare St Paul’s thanksgivings : 1 Thess. i.2; 2 Thess. i 3; 1 Cor. i: 4; Rom. i. 8; Phil. 1. 3f.; Eph. i. 16; Col. i. 3; Philem. 4.

i. 44, note.

ἐκ τῶν τ΄. o.] V. de filits tuts. Some of thy children. For ἐκ see John xvi. 17.

The words appear to refer to an experience of the writer in some other place than that to which the ‘Lady’ belonged.

περιπ. ἐν ἀλ., καθώς... walking in truth even as... The phrase (περιπ. ἐν dA. 3 John 3) is not identical with walking in the truth (περιπ. ἐν τῇ ἀλ. 3 John 4). Comp. John xvii. 17, 19. It describes the general character of the life as conducted ‘in truth,’ really and in very deed in a certain fashion, even after the commandment of God.

15; Col. iv. Io.

παρὰ τοῦ π.} from the Father in the Person of Christ. The preposition (0. 3) marks the directness of the divine injunction: Apoc. li. 27.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.