2 John 1:10

εἴ τις ἔρχεται. As R.V., If anyone cometh. ‘If there come any unto you’ would require ἐάν with the subjunctive. It is implied that such people do come; it is no mere hypothesis: comp. 1 John 5:9; John 7:4; John 7:23; John 8:39; John 8:46; John 18:8. Ἔρχεται probably means more than a mere visit: it implies coming on a mission as a teacher; comp. 3 John 1:10; John 1:7; John 1:30-31; John 3:2; John 4:25; John 5:43; John 7:27, &c.; 1 Corinthians 2:1; 1 Corinthians 4:18-19; 1 Corinthians 4:21; 1 Corinthians 11:34, &c.

καὶ τ. τ. διδαχἠν οὐ φέρει. And bringeth not this doctrine. The negative (οὐ not μή) should be emphasized in reading: it “does not coalesce with the verb, as some maintain, but sharply marks off from the class of faithful Christians all who are not faithful” (Speaker’s Commentary on 1 Corinthians 16:22). The phrase διδαχὴν φέρειν occurs nowhere else in N.T., but it is on the analogy of μῦθον or ἀγγελίην φέρειν (Hom. Il. x. 288; xv. 175, 202, &c.). Comp. Τίνα κατηγορίαν φέρετε κ.τ.λ.; (John 18:29).

μὴ λαμβάνετε … μὴ λέγετε. Present imperative forbidding a continuance of what is customary. ‘Refuse him the hospitality which as a matter of course you would shew to a faithful Christian’. The severity of the injunction is almost without a parallel in N. T. Charity has its limits: it must not be shewn to one man in such a way as to do grievous harm to others; still less must it be shewn in such a way as to do more harm than good to the recipient of it. If these deceivers were treated as if they were true Christians, (1) their opportunities of doing harm would be greatly increased, (2) they might never be brought to see their own errors. “S. John is at once earnestly dogmatic and earnestly philanthropic; for the Incarnation has taught him both the preciousness of man and the preciousness of truth” (Liddon). The famous story respecting S. John and Cerinthus in the public baths is confirmed in its main outlines by this injunction to the elect lady, which it explains and illustrates. Both are instances of “that intense hatred of evil, without which love of good can hardly be said to exist” (Stanley). See the Introduction, p. xxxii.

The greatest care will be necessary before we can venture to act upon the injunction here given to the elect lady. We must ask, Are the cases really parallel? Am I quite sure that the man in question is an unbeliever and a teacher of infidelity? Will my shewing him hospitality aid him in teaching infidelity? Am I and mine in any danger of being infected by his errors? Is he more likely to be impressed by severity or gentleness? Is severity likely to create sympathy in others, first for him, and then for his teaching? In not a few cases the differences between Christianity in the first century and Christianity in the nineteenth would at once destroy the analogy between antichristian Gnostics visiting this lady and an Agnostic visiting one of ourselves. Let us never forget the way in which the Lord treated Pharisees, publicans, and sinners.

καὶ χαίρειν αὐτῷ μὴ λέγετε. ‘And give him no greeting’ is perhaps too narrow, whether as translation or interpretation. And do not bid him God speed will perhaps be a better rendering; and the injunction will cover any act which might seem to give sanction to the false doctrine or shew sympathy with it. Χαίρειν is used in a similar sense Acts 15:23; Acts 23:26; James 1:1 : comp. John 19:3, &c.