2 John 1:11

κοινωνεῖ, cf. 1 John 1:3. An unholy κοινωνία. τοῖς ἔργ. αὐτ. τοῖς πον., cf. 1 John 1:2 : τὴν ζωὴν τὴν αἰώνιον. The adjective is an emphatic afterthought.

This counsel recalls the story of St. John's behaviour to Cerinthus (see Introd. p. 157), and it was cited by Irenæus (i. ix. 3) as inculcating intolerance of heretics. If so, it is certainly an unChristian counsel, contrary to the spirit and teaching of our Lord (cf. Mark 9:38-39; Luke 9:51-56; Matthew 13:28-29). Heretics are our fellow-creatures; Jesus died for them also, and our office is to win them. If we close our doors and our hearts against them, we lose our opportunity of winning them and harden them in their opposition. There are two thoughts which may well teach us forbearance and humility: (1) The patience of the Lord. A Jewish fable tells how Abraham thrust an aged wayfarer from his tent because he asked no blessing on his food and avowed himself a fire-worshipper. And the Lord said: “I have suffered him these hundred years, although he dishonoured Me; and couldst not thou endure him for one night?” (2) The mystery of the things of God and the blindness of our intellects. “Illi,” says St. Augustine (Contra Epistolam Manichcæi, 2), “in vos sæviant, qui neseiunt cum quo labore verum inveniatur, et quam difficile caveantur errores”. This counsel of the Apostle must be read in the light of local circumstances. There was need of caution and discrimination in receiving the itinerant “apostles and prophets” who went from church to church, lest they should prove “false apostles” (ψευδαπόστολοι) and “false prophets” (ψευδοπροφῆται). See Didache, xi. xii., where the test is given: οὐ πᾶς ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν, ἀλλʼ ἐὰν ἔχῃ τοὺς τπρόπους Κυρίου. It is not until the second century that there is any appearance of buildings set apart for worship. The primitive ἐκκλησίαι met in private houses (cf. Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 1:2); and when St. John warns Kyria against “receiving into her house” a heretical teacher, it is not showing him hospitality that he forbids, but affording him an opportunity to unsettle the faith of the brethren. She must neither let him pervert “the church in her house” nor send him on his way to a neighbouring church with the recommendation of her confidence and goodwill. This is expressed, though somewhat vaguely, by Clem. Alex.: “Hoc in hujusmodi non est inhumanum, sed nec conquirere vel condisputare cum talibus admonet qui non valent intelligibiliter divina tractare, ne per eos traducantur a doctrina veritatis, verisimilibus inducti rationibus. Arbitror autem, quia et orare cum talibus non oportet, quoniam in oratione quæ fit in domo, postquam ab orando surgitur, salutatio gaudii est et pacis indicium.”