By Philip R. Bryan
[The following article, used by permission, first appeared in a publication of İBaptist Publishing House, P. O. Box 7270, Texarkana, TX 75505-7270]
The present paragraphs do not constitute a sermon or an exegesis of II John, but they reflect what I believe to be the key message of the book. Hopefully, some of the readers will get some ideas which will help them in their understanding of this brief letter and some encouragement to preach from it. Since the letter is so short I am including a "rough" translation of my own. The brief comments are based on the Greek text. I have not specifically indicated places where the present text differs from the manuscripts upon which the King James Version (KJV) is based, because of the nature of the article, but all of my translations are based upon what are generally regarded as the most accurate readings.
(1) The elder to the elect lady, and to her children whom I love in truth, and not I only but also all those who have known the truth, (2) because of the truth which abides in us, and will be with us forever. (3) Grace, mercy, peace will be with us from God the Father and from Jesus Christ the Son of the Father, in truth and love.
The authorship of II John traditionally has been ascribed to the Apostle John, the author of I John, III John ("the elder"), Revelation, and the gospel of John. Determining the recipients of this letter poses a few problems. Exact interpretation is made difficult because the expression "elect lady" can be translated also "elect Kyria" or "lady Elekta." Were the recipients a lady and her children or is "lady" used as a figure of speech for something else, perhaps a church? Later references include: "your children" (v. 4), "lady" (v. 5), and "the children of your elect sister" (v. 13). Probably "lady" refers to a church, and "the children" are members of the church. This seems to be true for several reasons: (1) a sister is mentioned, as well as her children (v. 13); (2) John not only says that he wants to speak with "you" (plural) "face to face" (v. 13), but also that the children of "your elect sister greet you" (singular); and (3) "lady" (Kyria) is the feminine form of "Lord" (Kyrios). As the "Bride of Christ," the church is the "Lady" of the "Lord." Probably, therefore, this is another reference to the church as "Bride of Christ" (see also II Corinthians 11:2; Ephesians 5:23-32; and Rev. 21:2).
The word "truth" appears five times in this brief letter which contains only 30 lines of Greek text. The apostle is emphasizing "truth" as opposed to deception and heresy. The letter is for encouragement to the church in the face of false teaching.
(4) 1 rejoiced very much because I found [some] of your children walking In truth, just as we have received commandment from the Father. (5) And now I ask you, lady, not as writing to you a new commandment but one which we have been having from the beginning, that we love one another. (6) And this is love, that we continually walk according to his commandments; this is the commandment just as you have heard from the beginning, that you should walk in it. (7) For many deceivers have gone out into the world, ones who do not confess Jesus Christ [as] coming in flesh. This is the deceiver and the antichrist. (8) See to yourselves, that you [plural] may not lose what things you have earned but you may receive a full reward. (9) Everyone who goes ahead and does not abide in the teaching [or, doctrine] about Christ does not have God; he who abides in the teaching--this one has both the Father and the Son. (10) When anyone comes to you and does not bring this teaching, do not receive him into [your] house and do not welcome him; (11) for he who welcomes him participates in his evil deeds.
Members of the church whom the apostle has met are living according to the truth. He reminds them that Christians should love one another. The one who loves is walking in the Lord's commandments, and one of these is reciprocal love. Love fulfills the commandments fulfill love (see John 14:15).
Verses 7-11 mark perhaps the major emphasis of the letter. John urges the church to observe God's commandment of love, for their stability is about to be tested: "for many deceivers have gone out"; therefore, "see to yourselves." The particular heresy of these deceivers was Christological. This heresy, traditionally identified as Cerinthianism or Gnosticism, has many adherents today. It is a denial of the incarnation of Jesus It appears in two forms: (1) either Jesus is conceived to be a spiritual being only, without flesh of blood, i.e., phantom-like or (2) "Jesus" and "the Christ" are considered to be separate beings, i.e., that "the Christ" came upon the man "Jesus," perhaps at his baptism, and left Him at the cross In either case, the incarnation was not real (either Jesus Christ was not flesh and blood or Christ did not die on the cross). The implications of this view are tremendous Not only is the doctrine of incarnation excluded but the doctrine of atonement is virtually wiped out also. In his gospel John asserts that "the word became flesh" (1:14) and in the earlier epistle alludes to this heresy also:
(1) What was from the beginning, what we have heard, what we have seen with our eyes, what we have beheld and our hands have handled, concerning the word of life . . . (7) . . . and the blood of Jesus His Son cleanses us from every sin . . . . (22) Who is the liar except the one who denies [saying] that "Jesus is not the Christ"? This is the antichrist, the one who denies the Father and the Son. (23) Everyone who denies the Son does not have the Father [either]; he who confesses the Son has the Father also . . . . (2) In this [way] you know the spirit of [or from] God: every spirit which confesses that Jesus Christ has come in the flesh is of God, (3) and every spirit which does not confess Jesus is not of God; and this is the [spirit] of antichrist, which [i.e., spirit] you have heard that it is coming, and now is in the world already . . . .(12) He who has the Son has life; he who does not have the Son of God does not have life (I John 1:1, 7; 2:22, 23; 4:2, 3; 5:12).
Several observations need to be made from the above statements. The word of life can be heard, seen, beheld, and handled. It--rather He--is not immaterial (1:1). The physical death of Jesus brings cleansing from sin (1:7). "Jesus" and "Christ" are the same persons. To deny this is to be a liar (2:22). If anyone denies Jesus as Christ, he must deny the Father also (2:22, 23). Not only is Jesus the Christ, He is the incarnate Christ; He has come in the flesh. To confess otherwise is to be exposed as "the spirit of antichrist" (4:22, 23). One must "have" the "Son of God" to "have life" (5:12). Similarly, according to II John 7, 8, Christians need to be on guard against many deceivers, antichrists, who deny the doctrines of the incarnation and the atonement. One may be "off" in other areas of his theology, but if he is weak in his Christology, i.e, his doctrine of Christ ("teaching about Christ"), then he is in an extremely precarious position. Usually, the people who do not "abide" (v. 9) in a stable Christology have "gone ahead," or "led before" (KJV "transgresseth") i.e., they have set themselves up as leaders or progressives, or liberals, who have gone beyond the traditional Christian Christology. John's indictment seems to include two distinct modern types of Christological heresy: cultic teachers (notably ones like Jehovah's Witnesses and Christian Scientists) and theological liberals (ones who remain identified with traditional, "respectable" churches but who deny the cardinal doctrines of the New Testament).
In John's day, itinerant preachers apparently circulated among the churches in the province of Asia (i.e, Asia Minor). Some of these were heretical; hence, the admonition here. These men were not to be received (as preachers?) in the house (the church?) nor welcomed. Modern forms of unionism, ecumenicalism-, et al, similarly prevent many Christians from heeding John's admonition. Other preachers, however, were sound; and John subsequently denounces those who are so "narrow" that they forbid all "outsiders" from preaching or teaching (see II John 3-10). John emphasizes love perhaps because it takes firmness, tempered with love, for the Christian to know how to handle heresy. Historically, there have been too many "witch-hunters" and "inquisitors."
(12) Having many things to write to you [plural], I have not wished [to do so] with paper and Ink; however, I hope to come to you, speaking face to face [literally, month to month], in order that our joy may be made full. (13) The children of your [singular] elect sister greet you [singular].
Since the sister is called "elect" also, the name "Elekta" could not have been the name of the recipient of the letter (see v. 1). Two sisters would not have the same name! Apparently, these lines are from the pastor (John) and members of one church (Ephesus?) to another church and her members (in Asia Minor?). The church is called "lady" because she is the Bride of Christ. This may explain also John's emphasis on "love" when he is writing primarily about a Christological problem. As Bride of Christ the church should be careful in her attitude toward her husband; in short her Christology should be pure as well as her life.