1-3. Destination and General Purpose OF THE Epistle, with a Loving Salutation Within the Sphere of Gospel Truth.

1. The elder. John, the apostle, and writer of the previous Epistle. The existence of a presbyter John, other than the apostle of that name, and living in his time, or a little later, is, perhaps, doubtful; and the attributing of the present writing to him seems as improbable as it is unnecessary. The style, the words, the thoughts, the warnings, are those of him who wrote the First Epistle. The peculiar personal life represented in the one letter is manifest in the other. Every appreciative reader of the New Testament feels the Johannean manner and heart in our Epistle. And then the external and historical evidence on the whole decides for the authorship of the Apostle John. Nor is it foreign to John's way to omit his own name, and identify himself only by some indirect description. No early gospel writer of whom we have any knowledge, would be so likely as John to begin an epistle by leaving out his own name, and calling himself simply the elder, as is done in the present writing. He who called himself indirectly the disciple whom Jesus loved, who withheld his own name in record of the two in John 1:40 (Godet), who, in his First Epistle, only remotely suggests himself, is just the one to do as the writer of our Epistle has done. The designation "elder," may refer to the writer's general office as one of the elders of the church, or to his matured, and advanced age. The Apostle Peter reckoned himself officially in the class of elders (1 Peter 5:1); and John may have done the same, assuming the humbler of two rightful titles. In that case, however, he would be more likely to speak of himself as an elder, than as the elder. The latter expression would be more in place if he were to call himself merely the old man. In gospel experience, and in years, he was doubtless the oldest living teacher in the churches at the time when he wrote. How touching and unassuming is the designation, with this reference! The aged servant of Christ, the father in the gospel, writes to a favorite Christian family some words of affection and timely admonition. Unto the elect lady (or, Cyria). This translation is preferred to that in the Common Version. (Bengel, DeWette, Lücke, Ebrard.) Instances of the ancient use of the original word for Cyria (κυρία) as a proper name, are given by Gruter and Lücke. There are indications that the third letter of John and our letter were written about the same time. If the third was written to an individual by name (Gains), is not the second likely to be? It is more common for the New Testament writers to mention the person addressed by simple name, than by any descriptive title. To make the translation 'lady,' and then to interpret ' lady ' as the church, is a mysticism foreign to sacred epistolary writings. It comes, therefore, to this: that if we have New Testament epistles addressed to brethren, as Timothy, Titus, Philemon, and Gaius, we have likewise one directed to a sister, also by name; and the reasonable prominence of woman in the early church is exemplified. That the term ' elect' is an adjective, and not a proper name (Electa), is suggested by its position without the article in the Greek, as well as by its application also to a sister (ver. 13) of the person addressed. And with what meaning is the term applied to Cyria? To signify her standing in the sovereign grace and eternal choice of God, and her consequent distinction as one delighted in by all within the sphere of gospel truth. In the early Church there was less hesitancy in calling Christians the elect than prevails at present. The old habit might be resumed with profit. God's eternal plan in salvation, and the strength of our standing as saints, might then be more fully recognized. Whom (that is, both Cyria and her children), I (emphatic) love in truth. Truth here, and generally in the writing of John, is the truth of Christ considered as exactly conforming to, and representing God's nature. It is the system of the gospel filled with the life of God, and capable of becoming an experience of the heart. Loving in truth, in John's meaning, is loving in the element and sphere of truth so defined. It is loving in truth as a living experience, connecting and bounding both the subject and object of the love. The truth is the bond of sympathy. A love so conditioned was spiritual and holy. A common life of the divine gospel was its ground and reason. Here is the foundation of all abiding Christian affection — not sentiment, not impulse, not worldly beauty, which is evanescent, but the truth of Christ in the soul. That have known the truth — have become experimentally acquainted with it; have known it in the heart. Only so can one really know the truth. Then truth and the soul are in vital union. The statement of John is that not only he, but all others who are in sympathy with the truth, and have met Cyria and her children, love them because they discern in them the same truth they themselves have felt, and thus instantly there is a bond of union and affection. It is equivalent to loving in the Lord. Of course, 'all they' must be limited to those who knew the person to whom he was writing.

2. For the truth's sake (or, on account of the truth)— that is, to serve and promote it. The truth is the object. What is it that is for this object? Possibly John views his love for this mother and her children as serving the interests of the truth in him and them, and before the eyes of all. Christian love makes room for truth, demonstrates it, and commends it. That which is its basis and principle it also serves as its end. But it is more probable that John has in mind his present writing as that which is for this object. He writes to Cyria and her children with this object before him, that he may serve the truth in them and in all the kingdom of Christ, by recalling precious commands, by warning against deceivers and errorists, and by encouraging them to abide in the doctrine of Christ. What a worthy motive for writing— 'for the truth's sake!' What would he not do that this sublime end might be served! How precious was the truth of the gospel to John! He had given himself to it, and now it was his continual study how he might guard and exalt it. Which dwelleth (or, abideth, ver. 9) in us. In John, in the woman and her family, and in all the company of believers. When the truth of Christ comes into union with a soul, it is not for a temporary visit, but to abide there. That soul is its home. And because it is in such abiding relations with the very life of those who welcome it, therefore it was worthy of service, and should have sacred guard. And shall be with us (not with unbelievers or the errorists) for ever — through this life, and on through the eternal ages, without interruption, without cessation. The truth energized, made alive, in us by the Holy Spirit, abides. It touches the soul as an eternal principle. Christianity experienced in reality continues. But those who have no root wither away. In this verse there seems to be, as Alford has suggested, a reminiscence of forms of expression used in John 14:16, 17.

3. With you. Not with you, though according to text of Lachmann, but with 'us,' as understood by nearly all critics. In the midst (μετά) of us, in our company, along with us, in all times and circumstances. With us, specially John, Cyria, and the children, though not excluding others who know the truth. The blessing is not merely wished, nor is it alone willed, with a certain causativity, as appears in Paul's salutations, but its certain fulfillment is declared; not indeed excluding the wish or the will on John's part, but looking on at once to the sure effect, which has no contingency whatsoever. Grace — the favor, benevolence, love of God, considered as in exercise, and actually out-going. "The universal source of all our salvation and new life." (Ebrard.) Trench, in his "Synonyms of the New Testament," too much limits its reference. Mercy— the particular exercise of the grace of God towards the guilty and miserable, resulting in their salvation. It is a sweet word to such as feel their sins, and realize what they may involve. Peace— the full effect of grace and mercy in the soul. It includes the pacification of conscience, the assuagement of fear, the annuling of enmity toward God, and substantial spiritual health and rest. From God the Father. The Father, specially in his relation to Christ; yet our Father by our becoming one with Christ. The term 'from' (παρά) here is other than that (ἀπό) uniformly employed by Paul in similar formulas. Meaning from the presence of, it dilates the point whence the blessing proceeds, and somewhat detains the imagination upon it. It implies a certain emphasis of the origin of the grace. And from the Lord (the Lord not genuine) Jesus Christ. The preposition (unlike the usage in Paul's salutations) is here repeated to render Christ's personal distinction from the Father more marked, and at the same time to make his complete equality with him, as a source of blessing, more prominent. The term 'Jesus' is meant to express fully the humanity of Jesus. And the whole expression is shaped with reference to current heresies (see ver. 7, 9, 10) as to the person of Christ. The Son of the Father. Doctrinal and defensive in relation to gainsayers and seducers. In truth and love. The two ground tones of the Epistle, says Alford. The two things to be recalled and impressed in what follows. And they are the sphere and element, the measure and end, of the grace, mercy, and peace declared. The blessing declared shall come into consciousness united with truth and love, and putting honor upon them. The living knowledge of the truth, and the action of love, accompany the blessing. The blessing is of that kind that it cannot be without them. John can announce no blessing which is out of connection with Christ and his system, or which is alien to love. The two terms concentrate into themselves the substance of the fourth chapter in the First Epistle, and impress one that the author of that chapter is the writer here.

4-8. Joy, Exhortation, and Admonition, AS TO Walking in the Truth of Christ and the Grace of Love.

4. I rejoiced greatly. He had become acquainted with the Christian character of at least a portion of Cyria's children, in some way. Perhaps it was through the reliable report of others; perhaps it was by one or more personal meetings, which could well have happened on some journey, or, still more probably, at the home of their aunt (ver. 13), with whom John was in some near relation. Very likely his acquaintance with the spiritual standing of the children had arisen in both ways. That there had been more than one occasion of learning about the children seems to be implied by the use of the perfect tense which follows. But whenever and as often as he had found out their good walk he rejoiced even exceedingly. The old man was capable of a very lively emotion. That I have found introduces the matter of the great joy. The tense seems to imply a repeated discovery of evidence. Of thy children — that is, such of them as he had met, or had learned about in any other way. Of the others of the children he says nothing here, certainly nothing against them. Ver. 1 implies well of them all. Walking in truth. Holding to the truth of the gospel, and living according to it. The truth manifested itself in their heart experience, and in their general conduct. The truth was the element, motive power, and mould of their life. It includes union with Christ and the Holy Spirit, for these belong to the truth system considered as a living display of the divine nature. So walking, the truth was their theme and confession; it ennobled their looks, it tempered their words, it inspired their zeal; and others might take knowledge of them that they were possessed by it. Their continual testimony, their Christian obedience, their relish of gospel occupations and gospel company, showed to all where they stood. When we witness this, or hear of this, in Gods professed children, we cannot help rejoicing, as the apostle did in case of Cyria's faithful children. If we are in sympathy with the truth, there are two things that give us peculiar joy:To hear of the conversion of sinners, and to know that those converted are walking, as Christians should, in fidelity to the doctrines and principles of the new life they have received. How H pastor rejoices over the well-doing members of his flock! He knows how John felt. Paul was wont to rejoice much over the persevering Christian faith and walk of members of the various churches. Words expressive of his peculiar satisfaction in this regard are addressed to some at Kome, at Corinth, at Philippi, and at Colosse. Nor is it hard to understand why John and Paul should be so glad over the truth-like walk of those who had professed Christ. In case of Cyria's children, John rejoiced for their sake, for his own sake, for the mother's sake, and, above all, for the sake of Christ and the gospel. And what an opposite feeling of mourning fills our hearts when we find those whom we have known and loved in the gospel failing to walk in the truth as they set out to do. Be sure of this, O Christian professor, that your Christian walk is giving somebody pain or joy. Others are so interested in you, or connected with you, that it cannot be otherwise. As (even as) we have received a commandment from the Father. ' Have ' is to be omitted before 'received.' The Father of Christ is meant, and our Father by Christ. The preposition ' from ' is the same as in ver. 3; see note there. At what definite past time was the commandment received? No certain answer can be given. Perhaps the time of John's associating with Christ on earth is referred to, and the commandment, of which John has a reminiscence (see also 1 John 2:7), but no record, is one that came from the Father through the Son. What was the commandment? The connection implies that it was one relating to walking in the truth. Jesus may at some time have given a charge about such walking, in the hearing of John and his fellow disciples, which the gospels have not mentioned. As we have received the Lord Jesus, so we must walk in him. Being a Christian is not only to begin, but to continue in gospel doctrine and life. Nor is it to have something hid in the heart, about which others cannot know anything, but it is to let one's light shine so that others may see and glorify the Father in heaven. The walking is something recognizable. The command to walk in the truth is therefore virtually, first a charge to continue in the Christian way, and second, to give evidence of our new life to others. And so shall joy be awakened around.

5. And now (having made the preliminary statements which the writer wished to make) I beseech (or ask, not as a beggar, αἰτέω, but as one who has a right to ask, ἐρωτάω) thee, lady (Cyria), not as though I wrote (or as writing, for the best text requires the participle) a new commandment, but that which we had from the beginning (that is, at first, when Christ was on earth, John 15:12), that we (John puts himself under one law with all Christians) love one another. This is the aim of John's asking, or entreaty, that (ἰνα) we love one another. So Christ's command will be fulfilled. He asks Cyria to do her part in this fulfillment. For the fine purport of this command, the sense in which it is new and the sense in which it is not new, and a defense of its exclusive application to the family of Christ, see notes on 1 John 2:7, 8; 3:23; 4:7. The relation of our verse to the preceding suggests the relation of brotherly love to walking in truth. Thy children walk in truth: And now I beseech thee that we love one another. Truth is the divine principle of Christianity received in union with God. Brotherly love is the outflow, fruit, fulfillment, of that living principle. Having been grafted into God's nature in the new birth, and so receiving the very truth of God, we must love as God loves, and so love all God's children with a peculiar fondness. The truth life is logically prior to love of the brethren, but involves it as its crown and completion. It was this intimate union of the two that led John, having spoken of a walk in the truth, to follow at once with a reminder concerning love. Living truth and Christian love imply each other in every renewed soul. There is an instructive hint in John's use of that word 'beseech,' or ask. He does not command. God commands; it is our office to entreat and beseech. (2 Cor. 5:20.) We may not dictate or drive; it is ours to do simply the earnest and subdued work of beseeching. Oh, for the tenderness of John and the tears of Paul in addressing our dying fellow men! Our verse does not declare to Cyria a new duty or doctrine. It is only a reminder of what had been spoken of to her, doubtless, over and over again. Probably scores of times she had heard about it in meetings where she had been present. Of the leading things in our religion we need frequent reminding, and may not shrink from the repetition of important teachings.

6. And this is love. 'This' is the predicate. The love principle is this. That is, this is its action, the direction it takes, its working. See 1 John 5:3, and compare John 14. 15, 21, 23. That we walk after his (the Father's; compare ver. 4) commandments. The commands of the gospel made through Christ and the apostles are those here in mind. They relate to the whole circle of Christian obligation and obedience. They imply indeed all the moral law of whatsoever age. They include belief, confession, baptism, and observance of the Lord's Supper. Love clothes itself in these commands. Obedience to all the will of God is its natural outworking and manifestation. So is it made perfect. The new life runs in the channels of God's will. Its native language is: "I will run in the paths of thy commandments." Thus, while walking in truth fulfills itself in love, love fulfills itself in all obedience. And thus the love of John's exhortation is "not an effeminate, self-seeking, self complacent love, but a love which manifests itself in the steady discharge of every obligation." It is no mere emotional or sentimental principle that he has in mind, but a vigorous, practical spring of action, such as that which we see in the Father and was manifest in Jesus Christ. This is the commandment. The one commandment in which God's other commandments are summed up. (Alford.) Or, at least a principal command, which has many applications, and covers much of the ground of Christian action. That, as ye (Cyria and her children) have heard from the beginning. From the time when ye first heard anything about Christianity. Ye should walk in it. That is, in love. If 'it' meant the commandment, the preposition governing it would have been "after," or according to, as in former part of the verse. "Walking in love is doing the practical deeds of love. The specific deed of love which the apostle intends at this point is the exercise of brotherly love. And this is the argument of the whole verse: Love as a principle, or God's love in the soul, leads to the doing of the commands. A chief command, or the substance of all the commands, is that we should have all our walk in love, that all our acting should be in love, which includes our acting toward our brethren. Therefore, if we have the love of God in us, we shall do God's will as to the particular matter of brotherly love. And so the particular command of ver. 5 is enforced by an argument derived from love itself.

7. For, This introduces a reason why Cyria and her children should adhere steadfastly to the gospel command of love, and continue to walk in love, and why the writer so much urges it. John teaches impressively that one of the best preservatives against being led away into the error of false teachers is to keep one's self in the life of spiritual love. As long as this love abides warm and active in the heart, we are comparatively safe against the snares of doctrinal error. For it is an instinct that follows and distinguishes the truth, as the bee does the honey. John feels that if the persons addressed let their love wax cold and their practical spiritual life shrink up, they would be a ready prey for the errorists who were abroad, many in number, like devouring beasts and wily serpents. "Therefore, by all means," he says, "continue to walk in love." Ecclesiastical history shows that not till the early churches waxed cold in their love, in practical spiritual vitality, did antichrist make effectual inroads upon them, and errors of docetism and sacramentarianism flourish. Deadness of experience was the fatal step towards falsity of doctrine. Materialism, spiritualism, and other forms of religious error, are far more likely to allure adherents from the cold and lifeless members of our churches, than from others. There is indeed another class of Christians who are easily duped by doctrinal extravagances — namely, such as are puffed up with spiritual pride. Yet these are not another class, for as a rule these very ones are, above all, lacking in tender love of the brethren. Spiritual pride is a form of self-love, which excludes the finer emotions of love to all the church. The statement to be emphasized here is that the perversion of one's inner spiritual life exposes one to the power of error. But there was a special reason for adhering to brotherly love, in the form of error which the false teachers were inculcating at the time John wrote. They were teaching that Jesus Christ had not come in the flesh, that he had only the appear,ance of human nature. This teaching was logically a foe to the existence of brotherly love. For love is received only in union with God. And no man can come into union with God save through the incarnation of his Son. And if Christ be not actually incarnated, then union with God, and consequent spiritual love, are impossible. Wherefore, John says, " Cling to this love, walk in it, as something which the deceivers are undermining by their false doctrine of the person of Christ." In another way still, this deceptive doctrine of Christ was utterly against the exercise of brotherly love — namely, this: We love our brother first in the human nature of Christ If he had no human nature, if he did not truly become one of us, then we shall be far less likely to love our brethren. "Therefore," would John say, "hold to this matter of Christian love as something which the errorists would certainly cheat you out of, or render impracticable." This whole point illustrates how directly a great error concerning Christ may affect one's religious experience and life, and the un-speakable importance of the Christian guarding himself against the slightest departure from right Christological beliefs. Many deceivers (whose work is to make others wander) are entered (rather, are gone forth, perhaps from us, as in 1 John 2:19) into the world. In doing so they became missionaries of error. Who confess not (Revised Version, "Even they that confess not") that Jesus Christ is come (cometh) in the flesh. Thus denying the fact and even the possibility of the incarnation. The expression is not used of the second coming of Christ. This (such an one as just described; οὖτος here nearly equal to τοιοῦτος, as in 1 John 2:22, "Odes" of Pindar, 4, 38, and possibly Matt. 16:18) is a (the) deceiver and an (the) antichrist. The definite article is expressed with both nouns in the Greek. The one talked of and warned against in the primitive teaching, or at least one fulfilling the idea of the antichrist. See on 1 John 2:18, 22; 4:3. Here, as before, is evidence that an antichrist is not one who denies outright the Lord Jesus Christ, but one who, professing to receive Christ, yet denies essential things about him. It is one who teaches Christ, yet not the Christ in his full nature and office. It is evident, with this definition, that there are many antichrists still in the world.

8. Look to yourselves. Be on your guard against, beware of, yourselves, (Phil. 3.2.) It is possible that Cyria and her children may have been in some peculiar danger, may have just begun to come short, or at least to listen to one of the false charmers. Hence his sudden cry of warning, designed to be as a shock to persons on the very edge of peril. That we (rather, ye) lose not those things which (or, what) we (rather, ye) have wrought. That is, in the past for their own salvation (Phil. 2:12) and for the truth (Gal. 2:18) among the people. Their own work would be subverted, and its results greatly marred, if not annulled, should they slide into the vortex of the errorists, whose teaching, as truly as that of the Judaists of Galatia, brought in another gospel. But that we (rather, ye) receive a full reward. A reward that is full. The term ' full ' is predicative and emphatic. Their adhesion to the pure truth of the gospel, especially under strong temptation, should bring them the fullest reward of life and joy, beginning in this world, but perfected in the next. Every Christian who reaches heaven will have all the joy he can contain; but the faithful, growing Christian will have a capacity for a far larger life and joy than the unfaithful one, and in that respect enjoy a fuller reward. A man is saved by grace through faith, but he is rewarded at last according to his works. (1 Peter 1:17; Rom. 2:6; Rev. 22:12.) The second person has been given to the verbs of this verse, in accordance with the latest judgments of the original text.

9-13. Doctrinal Error as to Christ Involves Atheism. Treatment to be Rendered TO those who Hold the Error of Antichrist. Fullness of John's Heart TOWARD the Absent Family to whom he writes. Greeting from Certain of Cyria's Kindred.

There is a wonderful exhibition of both severity and tenderness in this part of the Epistle; severity toward the errrorists, tenderness toward the truth-loving Christian. A side of John's character is revealed that is sometimes ignored. It is, indeed, the truly tender man who can be severe. The beloved disciple was a son of thunder.

9. Whosoever transgresseth, and abideth not in the doctrine of Christ (the doctrine relating to Christ) hath not God (himself). The word 'God' is in the place of emphasis in the Greek. Any radical departure from the true doctrine of Christ's nature is in fact atheism. One cannot theorize against Christ, without theorizing against God. He who rejects Christ rejects the God and Father of Christ. There is a kind of double statement of the errorists' fault in our passage. 'Transgresseth' does not mean here the committing of sin in general, but, in etymological strictness, the idea of going beyond, or going before. See Revised Version. It is here spoken of those who think they have gotten before, or beyond, others in the doctrine of Christ. A doctrinal transgression is meant, a getting beyond the truth, a heady and forward departure from the truth. It seems to be a fit term to apply to those self-confident progressives in all ages, who leave behind the orthodox standards, deeming them outworn. But whosoever gets ahead, and does not abide in the doctrine of Christ, is a false progressive. The doctrine of Christ referred to by John is, as the connection suggests, that which respects his person. The true doctrine was that he was the eternal son of God come in real flesh, the Word made flesh, living as one of us and having a real human nature as well as very Deity. Such was the Christ who had come to save men. Now, as we learn in the first Epistle as well, a class of professed Christian teachers had arisen, who denied this true doctrine, and claimed that Christ only appeared to have a human nature, and hence was in no true sense incarnate. It was a species of teaching which in fact overturned the Christian system, and made spiritual life and love in us impossible. If true, there could be no such thing as an atonement for sin, and no such attainment as union with God, since both these are by the human nature of Christ in mysterious connection with the divine. More than this, those who teach these things have not God. Logically, they are atheists. They deny the God in Christ, revealing himself by Christ, and the Father's true relation to Christ; and they deny the Father's express revelation concerning the person of Christ, thus making him a liar, the same as no God. Nor do those who so pervert the facts of Christ's person, have God in an experimental sense. They dispossess themselves of God practically as well as theoretically. "When one departs so far in his theory he is not a Christian. What an illiberal person this John is forsooth 1 Some of the false teachers referred to were no doubt amiable and morally consistent persons; yet John declares them godless, simply because they departod from the doctrine of Christ. He judged them by their views. See on 1 John 2:23:6:12. He that abideth in the doctrine of Christ. (' Of Christ ' is of course understood from what precedes, though the words are not in the best text.) He (see use of οὖτος in ver. 8) hath both the Father and the Son. He has the Son just as he is, and he who thus has the Son has the Father also; since the very relation of son implies a father, and the God-nature of the one is the God-nature of the other; and he who has taken the Son as he is has taken the Father's word concerning him, and hence the Father himself. Besides the natural and and spiritual union of Father and Son is such that he who truly has the one has the other. See John 14:6-9. The following great truths are implied: 1. The incarnation of Christ is the very basis of Christianity. 2. Christ has one divine nature with the Father. 3. Our doctrine does affect our Christian standing. How important John's communication to Cyria in this brief letter!

10. If there come any unto yon. Better, as in the Revised Version, If any one cometh to you. The mood (indicative) shows that the case is not merely hypothetical. Such persons were sure to come, or indeed had already come. If some had already been entertained by Cyria, this would account for the sharpness of his warning in ver. 8, and make more natural the great directness and emphasis of the order in the present verse. The home of Cyria was evidently a hospitable one, where itinerant ministers were wont to find entertainment. Evangelists and teachers were passing from church to church, and from place to place, probably much more than we now witness. The generous family is warned against receiving to their home such visitors indiscriminately. If one comes bearing the false view of Christ just described, they are not to entertain him. John tells them this with apostolic authority; not with spite towards the deceivers, but in the interest of the precious faith, and of precious friends. He does not forbid an act of humanity to even a false teacher, if perishing with hunger or sickness. The false teacher in question comes not as a mendicant for food and shelter, but as a Christian minister, to receive attention as such; in which case he is not to be admitted to hospitality, for that would be to recognize him as a minister of Christ. The woman's house was a temporary home of traveling Christian ministers. The neighbors, the Church, so understood it. If she had there the false, were they not the same to her as the true? Did she not indorse them? Besides, to receive them would be to give them aid and comfort in their perverse position, and encourage them in feeling that they could corrupt the gospel, and continue all their privileges. What is more, they should not be received, because their coming might vitiate the doctrines of the family. "Evil communications corrupt good manners." (1 Cor. 15:33.) One cannot touch fire without being burned. In all this warning of John there is plainly implied the duty of separating from all teachers who come under the head of antichrist (see notes on ver. 7), not only in the Church but outside of the Church. This is a " withdrawal " that means something. Compare 1 Cor. 5:11; also Rom. 16:17; Gal. 1:8, 9; 2 Thess. 3:6, 14; 2 Tim. 3:5; Titus 3:10, 11. The apostles require us to be very decided in marking and avoiding those who, assuming to be Christ's servants, are yet destroying the Christian system by deceptive teachings or gravely defective conduct. Into your house (literally, into house) — a familiar expression.

11. For he that biddeth him God speed (the same word, χαίρειν, which in James 1:1 is rendered greeting, in the Common Version is partaker of his evil deeds. Compare Revised Version. The fellowship of evil deeds, in all their enormity, is thus established between the well-wisher and the evil doer. The force of the statement is obvious, and its argument undoubted. We are to avoid every act, positive or negative, implying community with antichrist. Note that John calls the acts of the errorists evil deeds.' Their perversion of the true doctrine of Christ was as really an evil deed as any common immorality. "This command [in ver. 10, 11] has been by some laid to the fiery and zealous spirit of St. John, and it has been said that a true Christian spirit of love teaches us otherwise. But as rightly understood, we see that this is not so. Nor are we at liberty to set aside direct ethical injunctions of the Lord's apostles in this manner. Varieties of individual character may play on the surface of their writings; but in these solemn commands which come up from the depths, we must recognize the power of that one Spirit of truth which moved them all as one. It would have been infinitely better for the Church now, if this command had been observed in all ages by her faithful sons." (Alford.) Let all our people be firm in their attitude of avoidance towards those who, boasting the name of Christians, practically destroy Christ. So doing they may be called illiberal, but they will carry out the earnest injunction of John, and show a jealousy for the truth.

12. Having passed through our apostle's reminders of love and sound doctrine, and his terrible charge as to the errorists, we reach his full-hearted concluding words. Having many (emphatic) things to write to you. To write, in case he had no plan or hope of soon visiting the family. John was one who in the glow of writing had a perfect crowd of things press into mind, and the ardent man had to exercise a very determined will as to what to omit and when to stop. (John 21:25; 3 John 13.) I would not Write (this word understood, but, not expressed in the Greek) with paper and ink. 'Paper,' the Egyptian papyrus, probably the so-called Augustan or Claudian. This and the 'ink,' commonly made of soot and water, thickened with gum, the writing-reed (John 21:25; 3 John 13.), probably split, were the New Testament writing materials. (Lücke.) The paper was prepared by gluing together the membranes of the papyrus plant, reed, or flag. Being comparatively cheap, it superseded earlier materials for writing, such as lead plates, stones, and skins of animals. The archaeologists tell us that the books of the New Testament were written at first on this preparation. But I trust (rather, hope) to come (γενέσθαι, not ἐλθεῖν) unto you. He speaks with caution. He does not know certainly that the way will be open for him to go. But he trusts it will be. He is making plans for this. He submits, however, to the wider plans of God. The inspiration of the apostles applied to the truth in hand which they were communicating. It did not imply infinite knowledge. About the general affairs of life, and movements before them, they seem to have had the same uncertainty which we have (Acts 20:22), and they were not safe against mistakes in common actions. (Gal. 2:11-U, and possibly Acts 21:26.) Whether John's hope of visiting the house of Cyria was fulfilled or not, we have no means of knowing. Probably it was. And to speak face to face. (Literally, mouth to mouth, not an English idiom.) While the old apostle writes to the beloved family, his heart warms, and a crowd of things come into his mind of which he would speak for their instruction and joy; so many, and of such a kind, that he cannot do justice to them with pen and paper. He must wait and write them on their hearts with the living tongue, when he can help his expression by the tones of his voice, the changes of his countenance, his look into their eyes, and their own interposed questions as they should talk " mouth to mouth." We would like to have some of those many things that he would speak to them. But we must conclude that his feeling that for the rest writing was inadequate, and he must wait for the hour of personal interview, was altogether providential. He had written all that it was best to write to the family at present, all that it was best to have come down to us in the letter. For the Spirit who inspired John foresaw that it was to be for us as well as for those near in time and place. The Spirit ordered that this writer should close just where he did. In the New Testament there is neither too much nor too little for our highest discipline, howbeit a thousand things are left there unsaid about which we have curiosity. The wisdom of God is as truly exercised in the omissions and silences of Scripture as in the things said. That our (whether this should be 'our' or your, the authority is about equally balanced) joy may be full. Filled up, made utterly complete. See 1 John 1:4, and notes thereon. The cause of the joy in the present case will be both the personal presence of the apostle (Bengel), and the full communication of the truth in oral discourse (Braune.) Personal meeting would be an occasion of mutual refreshment and joy. (Rom. 1:12; 15:32.) And then the ministry of the word of life, in such fullness and power as would come of a personal visit, would stimulate the family's joy to the highest pitch. To promote Christian joy is of itself a worthy end of a gospel ministry (2 Cor. 1:24), and must not be lost sight of in the proportional division of the word to the people, and in the meetings of the church. In the word of truth and in the communion of saints are the highest conditions of spiritual joy.

13. The children of thy elect sister (' elect' is emphatic) greet (salute) thee. On the meaning of this epithet, and the inference from its use in case of more than one person in the same letter, see on ver. 1. It was customary for the apostles, in writing to individuals or churches, to communicate the loving greetings of fellow-Christians who might be at hand when they were writing. We judge that it was a common thing for the early Christians to send salutations to their absent brethren and sisters. The closing chapter of the Epistle to the Romans affords a remarkable instance. In such salutations, both in their source and destination, there is an individualizing of Christians, and a marking of their personal prominence in Christ. Christianity honors and brings out the individual. Compare John 10:3. The present salutation was for Cyria in particular; and it came from the children of her own sister, both according to the flesh, and in Christ. These children seem to have been near John, in his very society. Very likely John was stopping with them when he wrote. It is supposed that the sister herself was dead; or she may have been living away at the time. But the Christian children remembered their Christian aunt, and sent her their greeting with John's message. This greeting, like all the salutations which traveled from one Christian to another in those primitive times, was more than a formality, more than a good wish. It was an assurance of continued spiritual fellowship; it was a greeting in recognition of a common union in the Lord. A spiritual emotion went out with it to the party saluted, such as can arise in one regenerate heart towards another that abides faithful. It was a motion of the Spirit from one heart to another, strengthening the bond of fellowship and increasing Christian joy. It was one of God's beautiful ministries of brotherly love. The amen of the old Received Text and the Common Version, should undoubtedly be omitted.