2 John 1:4-11

(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 (2 John 1:4).

(2 a.) (4) I rejoiced... — Comp. Romans 1:8; 1 Corinthians 1:4; 2 Corinthians 1:3; Ephesians 1:3; Philippians 1:3; Colossians 1:3.

Of thy children. — Probably those met at home.

Walking in truth. — Comp. John 8:12; 1 John 1:6; 1 John 2:6; 3 John 1:3.

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. John 13:14; John 15:12; 1 Corinthians 13; 1 Corinthians 13; Ephesians 5:2; 1 Peter 4:8; 1 John 3:11; 1 John 3:23; 1 John 4:7; 1 John 4:21.)

Not as though. — See the Notes on 1 John 2:7; 1 John 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. 1 John 4:7; 1 John 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. 1 John 2:24.)

(2 e.) The appearance of deceivers is the reason for this warning against false progress (2 John 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. 1 John 2:26; 1 John 4:1; 1 Timothy 4:1.)

Entered into the world. — Comp. 1 John 2:19; 1 John 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. 1 John 4:2.) 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 (2 John 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. Galatians 3:1; Galatians 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. Colossians 3:24; Galatians 4:2.)

(2 g.) The test (2 John 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. Matthew 21:9; 1 Timothy 1:18; 1 Timothy 5:24; 2 Timothy 3:7; 2 Timothy 3:14; Titus 1:9.)

The doctrine of Christ. — That which Christ taught. (Comp. Matthew 7:28; Matthew 16:12; Matthew 22:33; Mark 1:22; Mark 4:2; Mark 12:38; John 8:31; Acts 2:42; Acts 5:28.)

Hath not God. — Comp. 1 John 2:23; 1 John 5:12.

(2 h.) Practical direction (2 John 1:10).

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. 2 Timothy 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 (Romans 16:17; Galatians 1:8; Titus 3:10; and, in regard to morals, 1 Corinthians 5:11; 1 Corinthians 16:22).

This doctrine. — See 2 John 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. 2 Corinthians 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.