Բ Յովհաննէս / 2 John - 1 |

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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ Երկրորդ Թղթոյն Յովհաննու

Զայս իբրեւ զերէց գրէ տէրունոյ եկեղեցւոյն, եւ որդւոց նորին։ Իսկ պատճառ թղթիս ա՛յս է. տեսանել զորդեակսն նորա զի բարւոք շրջէին ՚ի հաւատս, եւ բազում մոլորեցուցիչք եկեալ ասէին, ո՛չ լինել զգալուստն Քրիստոսի մարմնով։ Գրէ զնոցանէ ՚ի թուղթս. եւ նախ՝ ընդունի զորդւոց նորա ընթացս. ապա ուսուցանէ ո՛չ նոր լինել զոր առ մեզ խորհուրդ. պատուիրէ դարձեալ վասն սիրոյ. եւ զի կացցեն յաւանդեալ նոցա վարդապետութիւնն։ Եւ յետ այսր ուսուցանէ՝ Նե՛ռն լինել զասացօղսն ո՛չ եկեալ մարմնով զՔրիստոս. պատուիրէ զայնպիսիսն ո՛չ ընդունել ՚ի տուն, եւ ո՛չ տալ նոցա ողջոյն. եւ այսպէս կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Второе послание Иоанна Богослова, подобному третьему его посланию, а также посланию Ап. Иуды, в древней Церкви до IV века принадлежало к так называемым "пререкаемым" (antilegomena) писаниям, как свидетельствуют о том Ориген (у Евсевия, Ц. Ист 6:25), блаж. Иероним ("О знаменитых муж. " гл. XIX) и Евсевий (Ц. И. 3:25). При этом из творений Евсевия и блаж. Иеронима известно, что второе и третье послание иногда некоторыми приписывалось некоему пресвитеру Ефесскому Иоанну, упоминаемому Папием (у Евсевия, Ц. И. 3:39): гробницу у этого Иоанна-пресвитера показывали также в Ефесе, где была и гробница св. Ап. Иоанна Богослова (там же, и у блаж. Иеронима "О знаменит. муж. ", гл. IX). На этом основании и многие новые исследователи усвояют 2-е и 3-е послания Иоанна этому пресвитеру Иоанну, иногда же Ап. Марку, называемому Иоанном в книге Деяний апостольских (XII:12, 25; 15:37). Поводом к сомнениям в апостольском происхождении послания служили частью краткость послания и малоизвестность его, обусловленная назначением его к частному лицу - "избранной госпоже и детям ее" (ст. I), частью отсутствие имени Апостола в надписании послания (Апостол называет себя только пресвитером). Но неупоминание послания в первые три века и ненахождение его, напр., в Сирском переводе Пешито II века еще не говорят о сомнении древней Церкви в апостольском написании и авторитете послания. Наряду с колебаниями отдельных церковных писателей стоят авторитетные свидетельства других представителей Церкви в пользу принадлежности послания Апостолу и евангелисту Иоанну.

Канон Муратория упоминает о нескольких посланиях Ап. Иоанна. Св. Ириней Лионский, бывший учеником св. Поликарпа Смирнского, ученика самого Ап. Иоанна, приводит слова 2Ин. ст. 7, 8, 10-11: (о лжеучителях и воспрещении общения с ними), как подлинные слова ученика Господа (Adv. haer. 3:16, 8). Климент Александрийский написал и на это послание, как на истинно апостольское произведение, свое толкование. Дионисий Александрийский (у Евсевия, Ц. И. 7:25) и Ориген (у Евсев. Ц. И. 6:25) признают 2: Иоанна писанием св. Апостола Иоанна.

К тому склоняются и сами Евсевий (Demonstr. Evang. 3:5. Ц. Ист. 2:23) и блаж. Иероним (epist. ad. Euagr. 80). И хотя сирский перевод Пешито не имеет этого послания однако св. Ефрем Сирин цитирует его, как подлинное. Самый дух и характера послания и заметное, несмотря на его краткость, сходство содержания и языка с первым посланием тоже должны убеждать читателя послания в принадлежности его великому Апостолу любви. Включение же его в конце IV века Церковью в канон священных книг (на соборах: Лаодикийском 364: г. прав. 60: и Карфагенском 397: г. прав. 47) устраняет всякие сомнения в написания послания св. Апостолом и евангелистом Иоанном Богословом.

Кто была eklekth kuria, избранная госпожа, в которой с ее детьми первоначально было направлено 2-е послание Иоанна, достоверных сведений о том не имеется. Если одни (напр., св. Афанасий Великий) считали имя Кириа собственным именем какой-л. малоазийской диакониссы, другие - греческим именем Марфы, сестры Лазаря (сербское Марта по значению равно греч. Kuria), иные же (вслед за Климентом Александрийским) считали таким собственным именем eklekth и считали эту христианку вавилонянкою, тожественною будто бы с упомянутою в 1Пет. 5:13, то все это - чистые предположения. Необходимо поэтому видеть в Кириа нарицательное имя христианки, обращенной ко Христу св. Апостолом Иоанном и наставляемой им через это послание. Не представляется возможным принять мнение Климента Апекс. и блаж. Иеронима, разумеющих под "избранной Госпожой" Церковь - как у Ап. Петра (1Пет. 5:13). Такой аллегоризм в адресе послания едва ли допустим. Соборный характер послания не уничтожается частным назначением его: сходство содержания и языка второго послания с первым посланием обозначает характер соборности и за вторым посланием, каковой характер и признан за ним всею Церковью. По времени написания второе послание должно быть отнесено, как и первое послание, к старческому периоду жизни св. Иоанна Богослова. Место написания - город Ефес.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
HERE we find a canonical epistle inscribed, principally, not only to a single person, but to one also of the softer sex. And why not to one of that sex? In gospel redemption, privilege, and dignity, there is neither male nor female; they are both one in Christ Jesus. Our Lord himself neglected his own repast, to commune with the woman of Samaria, in order to show her the fountain of life; and, when almost expiring upon the cross, he would with his dying lips bequeath his blessed mother to the care of his beloved disciple, and thereby instruct him to respect female disciples for the future. It was to one of the same sex that our Lord chose to appear first after his return from the grave, and to send by her the news of his resurrection to this as well as to the other apostles; and we find afterwards a zealous Priscilla so well acquitting herself in her Christian race, and particularly in some hazardous service towards the apostle Paul, that she is not only often mentioned before her husband, but to her as well as to him, not only the apostle himself, but also all the Gentile churches, were ready to return their thankful acknowledgments. No wonder then that a heroine in the Christian religion, honoured by divine providence, and distinguished by divine grace, should be dignified also by an apostolical epistle.

The apostle here salutes an honourable matron and her children, ver. 1-3. Recommends to them faith and love, ver. 5, 6. Warns them of deceivers (ver. 7), and to take heed to themselves, ver. 8. Teaches how to treat those who bring not the doctrine of Christ, ver. 10, 11. And, referring other things to personal discourse, concludes the epistle, ver. 12, 13.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Second Epistle of John
The authority of the First Epistle of John being established, little need be said concerning either the second or third, if we regard the language and the sentiment only, for these so fully accord with the first, that there can be no doubt that he who wrote one, wrote all the three. But it must not be concealed that there were doubts entertained in the primitive Church as to the two latter being canonical. And so late as the days of Eusebius, who lived in the fourth century, they were ranked among those writings which were then termed αντιλεγομενα, not received by all, or contradicted, because not believed to be the genuine productions of the Apostle John.
It is very likely that, being letters to private persons, they had for a considerable time been kept in the possession of the families to which they were originally sent; and only came to light perhaps long after the death of the apostle, and the death of the elect lady or Kyria, and Gaius or Caius, to whom they were addressed. When first discovered, all the immediate vouchers were gone; and the Church of Christ, that was always on its guard against imposture, and especially in relation to writings professing to be the work of apostles, hesitated to receive them into the number of canonical Scriptures, till it was fully satisfied that they were Divinely inspired. This extreme caution was of the utmost consequence to the Christian faith; for had it been otherwise, had any measure of what is called credulity prevailed, the Church would have been inundated with spurious writings, and the genuine faith greatly corrupted, if not totally destroyed.
The number of apocryphal gospels, acts of apostles, and epistles, which were offered to the Church in the earliest ages of Christianity, is truly astonishing. We have the names of at least seventy-five gospels which were offered to, and rejected by, the Church; besides Acts of Peter, Acts of Paul and Thecla, Third Epistle to the Corinthians, Epistle to the Laodiceans, Book of Enoch, etc., some of which are come down to the present time, but are convicted of forgery by the sentiment, the style, and the doctrine.
The suspicion, however, of forgery, in reference to the Second Epistle of Peter, second and third of John, Jude, and the Apocalypse, was so strong, that in the third century, when the Peshito Syriac version was made, these books were omitted, and have not since been received into that version to the present day, which is the version still in use in the Syrian Churches. But the later Syriac version, which was made a.d. 508, and is called the Philoxenian, from Philoxenus, bishop of Hierapolis, under whose direction it was formed from the Greek by his rural Bishop Polycarp, and was afterwards corrected and published by Thomas of Charkel, in 616, contains these, as well as all the other canonical books of the New Testament.
From the time that the language, sentiments, and doctrines of these two epistles were critically examined, no doubts were entertained of their authenticity; and at present they are received by the whole Christian Church throughout the world; for although they are not in the ancient Syriac version, they are in the Philoxenian; and concerning their authenticity I believe the Syrian Churches have at present no doubts.
Dr. Lardner observes that the first epistle was received and quoted by Polycarp, bishop of Smyrna, contemporary with the apostle; by Papias, who himself had been a disciple of St. John; by Irenaeus; Clement of Alexandria; Origen, and many others. The second epistle is quoted by Irenaeus, was received by Clement of Alexandria, mentioned by Origen and Dionysius of Alexandria, is quoted by Alexander, bishop of Alexandria. All the three epistles were received by Athanasius, by Cyril, of Jerusalem; by the council of Laodicea; by Epiphanius; by Jerome; by Ruffinus; by the third council of Carthage; by Augustine, and by all those authors who received the same canon of the New Testament that we do. All the epistles are in the Codex Alexandrinus, in the catalogues of Gregory of Nazianzen, etc., etc.
Thus we find they were known and quoted at a very early period; and have been received as genuine by the most respectable fathers, Greek and Latin, of the Christian Church. Their being apparently of a private nature might have prevented their more general circulation at the beginning, kept them for a considerable time unknown, and prevented them from being reckoned canonical. But such a circumstance as this cannot operate in the present times.
As to the time in which this epistle was written, it is very uncertain. It is generally supposed to have been written at Ephesus between a.d. 80 and 90, but of this there is no proof; nor are there any data in the epistle itself to lead to any probable conjecture relative to this point. I have placed it at A D. 85, but could not wish to pledge myself to the correctness of that date.
The Second Epistle of John
Chronological Notes Relative to this Epistle
- Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5593.
- Year of the Alexandrian era of the world, 5587.
- Year of the Antiochian era of the world, 5577.
- Year of the world, according to Archbishop Usher, 4089.
- Year of the world, according to Eusebius, in his Chronicon, 4311.
- Year of the minor Jewish era of the world, or that in common use, 3845.
- Year of the Greater Rabbinical era of the world, 4444.
- Year from the Flood, according to Archbishop Usher, and the English Bible, 2433.
- Year of the Cali yuga, or Indian era of the Deluge, 3187.
- Year of the era of Iphitus, or since the first commencement of the Olympic games, 1025.
- Year of the era of Nabonassar, king of Babylon, 834.
- Year of the CCXVIth Olympiad, 1.
- Year from the building of Rome, according to Fabius Pictor, 832.
- Year from the building of Rome, according to Frontinus, 836.
- Year from the building of Rome, according to the Fasti Capitolini, 837.
- Year from the building of Rome, according to Varro, which was that most generally used, 838.
- Year of the era of the Seleucidae, 397.
- Year of the Caesarean era of Antioch, 133.
- Year of the Julian era, 130.
- Year of the Spanish era, 123.
- Year from the birth of Jesus Christ, according to Archbishop Usher, 89.
- Year of the vulgar era of Christ's nativity, 85.
- Year of Artabanus IV., king of the Parthians, 4.
- Year of the Dionysian period, or Easter Cycle, 86.
- Year of the Grecian Cycle of nineteen years, or Common Golden Number, 10; or the year before the fourth embolismic.
- Year of the Jewish Cycle of nineteen years, 7; or the year before the third embolismic.
- Year of the Solar Cycle, 10.
- Dominical Letter, it being the first year after the Bissextile, or Leap Year, B.
- Day of the Jewish Passover, the twenty-seventh of March, which happened in this year on the Jewish Sabbath.
- Easter Sunday, the third of April.
- Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible), 9.
- Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 17.
- Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January), 17, 19, 18, 19, 20, 21, 22, 24, 24, 25, 27, 27.
- Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 6.
- Year of the Emperor Flavius Domitianus Caesar, the last of those usually styled the Twelve Caesars, 5.
- Roman Consuls, Domitianus Augustus Caesar, the eleventh time, and T. Aurelius Fulvus or Fulvius.
- The years in which Domitian had been consul before were, a.d. 71, 73, 74, 75, 76, 77, 80, 82, 83, and 84.
It should be observed that the date of this epistle is very uncertain. The above is only upon the supposition that it was written about a.d. 85. See the preface to 2 John.

The apostle's address to a Christian matron and her children, Jo2 1:1-3. He rejoices to find that certain of her family had received, and continued to adorn, the truth; and he exhorts them to continue to love one another according to the commandment of Christ, Jo2 1:4-6, And particularly cautions them against deceivers, and to so watch, that they might not lose the benefit of what they had received, Jo2 1:7, Jo2 1:8. The necessity of abiding in the doctrine of Christ, Jo2 1:9. He cautions them against receiving, or in any way forwarding, those who did not bring the true doctrine of Christ, Jo2 1:10, Jo2 1:11. Excuses himself from writing more largely, and purposes to pay her and family a visit shortly, Jo2 1:12, Jo2 1:13.

Albert Barnes: Notes on the Bible - 1834
Introduction to 2 John and 3 John
Section 1. The Authenticity of the Second and Third Epistles of John
The authenticity of these two Epistles was doubted by many in the early Christian church, and it was not before a considerable time had elapsed that their canonical authority was fully admitted. The first of the three Epistles was always received as the undoubted production of the apostle John; but, though not positively and absolutely rejected, there were many doubts entertained in regard to the authorship of the Second Epistle and the Third Epistle. Their exceeding bRev_ity, and the fact that they were addressed to individuals, and seemed not designed for general circulation, made them less frequently referred to by the early Christian writers, and renders it more difficult to establish their genuineness. The evidence of their genuineness is of two kinds - external and internal. Though, from their bRev_ity, the proof on these points must be less full and clear than it is in regard to the First Epistle; yet it is such as to satisfy the mind, on the whole, that they are the production of the apostle John, and are entitled to a place in the canon of Scripture.
(1) External evidence. The evidence of this kind, either for or against the authenticity of these Epistles, is found in the following testimonies respecting them in the writings of the Fathers, and the following facts in regard to their admission into the canon.
(a) In the church and school at Alexandria they were both well known, and were received as a part of the sacred writings. Clement of Alexandria, and Alexander, Bishop of Alexandria, quote them, or refer to them, as the writings of the apostle John. - Lardner's Works, vi. 275; Lucke, p. 329. Origen, the successor of Clement, says: "John left behind him an epistle of very few 'stichoi;' perhaps also a Second and Third, though some do not consider these genuine. Both these together, however, contain only 100 'stichoi.'" Dionysius of Alexandria shows that he was acquainted with all of them, but calls the two last φερόμεναι pheromenai - writings alleged to be genuine. For the import of this word, as used by Dionysius, see Lucke's Com., pp. 33, 331.
(b) These Epistles were known and received in the western churches in the second and third centuries. Of this fact, an important witness is found in Irenaeus, who, on account of the place where he resided during his youth, and the school in which he was educated, deserves special regard as a witness respecting the works of John - Hug. He was born at Smyrna, and lived not long after the times of the apostles. He was a disciple of Polycarp, who was acquainted with the apostle John; and having passed his early years in Asia Minor, must, in the circumstances in which he was placed, have been familiar with the writings of John, and have known well what writings were attributed to him. He quotes the Second Epistle Jo2 1:11, and with express reference to John as the author, under the name of "John, the disciple of our Lord." In another place, also, he refers to this Epistle. After quoting from the First Epistle. he continues. "And John, the disciple of Jesus, in the Epistle before mentioned, commanded that they (the heretics) should be shunned, saying," etc. He then quotes, word for word, the seventh and eighth verses of the Epistle.
(c) The African church, in the third century, regarded the Second Epistle, at least, as the production of John. At a synod in Carthage, under Cyprian, Aurelius, the Bishop of Chullabi, in giving his vote on the question of baptizing heretics, quotes the tenth verse of the Second Epistle as authority, saying, "John, in his Epistle, declares," etc.
(d) There is some doubt in regard to the Syrian church, whether these Epistles were at first received as genuine or not. The manuscripts of the Peshitto, or Old Syriac version, at least since the sixth century, do not contain the Epistle of Jude, the Second Epistle of Peter, or the Second Epistle and the Third Epistle of John. Yet Ephrem the Syrian, in the fourth century, quotes the Epistle of Jude, the Second Epistle of Peter, and the Second of John, as genuine and canonical. Since this father in the Syrian church was not acquainted with the Greek language, (Lucke), it is clear that he must have read these Epistles in a translation, and as would seem most probable in some Syriac version. The probability would seem to be, since these Epistles are not in the oldest Syriac version, that there was some doubt about their authenticity when that version was made, but that before the time of Ephrem they had come to be regarded as genuine, and were translated by some other persons. Their use in the time of Ephrem would at least show that they were then regarded as genuine. They may have been, indeed, at some period attached to the ancient version, but at a later period, as they did not originally belong to that version, they may have been separated from it - Lucke, in loc. At all events, it is clear that at an early period in the Syrian church they were regarded as genuine.
(e) Though there were doubts among many of the Fathers respecting the genuineness of these Epistles, yet they were admitted in several councils of the church to be genuine. In the 85th of the apostolic canons, (so called); in the 60th canon of the Synod of Laodicea; the Council at Hippo, (ad 393), and the third Council of Carthage (397 a. d.), they were reckoned as undoubtedly pertaining to the inspired canon of Scripture.
(f) All doubts on the subject of the genuineness of these Epistles were, however, subsequently removed in the view of Christian writers, and in the middle ages they were universally received as the writings of the apostle John. Some of the Reformers again had doubts of their genuineness. Erasmus quoted the sentiment of Jerome, that it was not the "apostle" John who wrote these Epistles, but a "presbyter" of the same name; and Calvin seems to have entertained some doubt of their genuineness, for he has omitted them in his commentaries; but these doubts have also disappeared, and the conviction has again become general, and indeed almost universal, that they are to be ranked among the genuine writings of the apostle John.
It may be added here, that the doubts which have been entertained on the subject, and the investigations to which they have given rise, show the care which has been evinced in forming the canon of the New Testament, and demonstrate that the Christian world has not been disposed to receive books as of sacred authority without evidence of their genuineness.
(2) there is strong internal evidence that they are genuine. This is found in their style, sentiment, and manner. It is true that one who was familiar with the writings of the apostle John might compose two short epistles like these, that should be mistaken for the real productions of the apostle. There are, even in these brief epistles, not a few passages which seem to be a mere repetition of what John has elsewhere said. But there are some things in regard to the internal evidence that they are the writings of the apostle John, and were not designedly forged, which deserve a more particular notice. They are such as these:
(a) As already said, the style, sentiment, and manner are such as are appropriate to John. There is nothing in the Epistles which we might not suppose he would write; there is much that accords with what he has written; there is much in the style which would not be likely to be found in the writings of another man; and there is nothing in the sentiments which would lead us to suppose that the manner of the apostle John had been assumed, for the purpose of palming upon the world productions which were not his. Resemblances between these Epistles will strike every reader, and it is unnecessary to specify them. The following passages, however, are so decidedly in the manner of John, that it may be presumed that they were either written by him, or by one who designed to copy from him: Jo2 1:5-7, Jo2 1:9; Jo3 1:11-12.
(b) The fact that the name of the writer is not affixed to the Epistles is much in the manner of John. Paul, in every case except in the Epistle to the Hebrews, affixed his name to his Epistles; Peter, James, and Jude did the same thing. John, however, has never done it in any of his writings, except the Apocalypse. He seems to have supposed that there was something about his style and manner which would commend his writings as genuine; or that in some other way they would be so well understood to be his, that it was not necessary to specify it. Yet the omission of his name, or of something that would lay claim to his authority as an apostle, would not be likely to occur if these Epistles were fabricated with a design of palming them upon the world as his. The artifice would be too refined, and would be too likely to defeat itself, to be adopted by one who should form such a plan.
(c) The apparently severe and harsh remarks made in the Epistle in regard to heretics, may be adverted to as an evidence that these Epistles are the genuine writings of John the apostle. Thus, in Jo2 1:10, he says, "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." So in Jo3 1:10; "If I come, I will remember his deeds which he doeth, prating against us with malicious words," etc. It has been made an objection to the genuineness of these Epistles, that this is not in the spirit of the mild and amiable "disciple whom Jesus loved;" that it breathes a temper of uncharitableness and severity which could not have existed in him at any time, and especially when, as an old man, he is said to have preached nothing but "love one another." But two circumstances will show that this, so far from being an objection, is rather a proof of their genuineness.
One is, that in fact these expressions accord with what we know to have been the character of John. They are not inappropriate to one who was named by the Master himself, Boanerges - a son of thunder, Mar 3:17; or to one who was disposed to call down fire from heaven on the Samaritan who would not receive the Lord Jesus, Luk 9:54; or to one who, when he saw another casting out devils in the name of Jesus, took upon himself the authority to forbid him, Mar 9:38. The truth is, that there was a remarkable mixture of "gentleness" and "severity" in the character of John; and though the former was the most prominent, and may be supposed to have increased as he grew old, yet the other also often manifested itself. There was that in the character of John, which, under some circumstances, and under other teaching than that of the Lord Jesus, might have been developed in the form of great exclusiveness, bigotry, and sternness - perhaps in the form of open persecution.
Under the teaching of the Saviour, and through his example, his milder and better nature pRev_ailed, and so decidedly acquired the ascendency, that we almost never think of the harsher traits of his character. The other circumstance is, that it would never have occurred to one who should have attempted to forge an Epistle in the name of John, to have introduced a passage of this kind. The artifice would have been too little likely to have accomplished the end, to have occurred to the mind, or to have been adopted. The public character of John was so amiable; he was so uniformly spoken of as the "disciple whom Jesus loved;" gentleness and kindness seemed to be such pervading traits in his nature, that no one would have thought of introducing sentiments which seemed to be at variance with these traits, even though, on a close analysis, it could be made out that they were not contrary to his natural character.
(d) Perhaps, also, the appellation which the writer gives himself in these two Epistles, (ὁ πρεσβύτερος ho presbuteros - the elder), may be regarded as some evidence that they are the writings of the apostle John; that is, it is more probable that he would use this appellation than that any other writer would. It has, indeed, been made a ground of objection that the use of this term proves that they are not the productions of John. See Lucke, p. 340. But, as we have seen, John was not accustomed to prefix his own name to his writings; and if these Epistles were written by him when he was at Ephesus, nothing is more probable than that he should use this term. It can hardly be regarded as an appellation pertaining to "office," for as there were many "elders" or "presbyters" in the church, Act 20:17, the use of the term "the elder" would not be sufficiently distinctive to designate the writer. It may be presumed, therefore, to have a particular respect to age; and, under the circumstances supposed, it would apply to no one with so much propriety as to the apostle John - one who would be well known as the aged and venerable disciple of the Saviour. Compare, however, Lucke (pp. 340-343) on the use of this word.
Section 2. Of the person to whom John Addressed His Second Epistle
This Epistle purports to be addressed, as it is in our translation, to "the elect lady" - ἐκλεκτῇ κυρίᾳ eklektē kuria. There has been great diversity of opinion in regard to the person here referred to, and there are questions respecting it which it is impossible to determine with absolute certainty. The different opinions which have been entertained are the following:
(a) Some have supposed that a Christian matron is referred to, a friend of John, whose name was either Ἐκλεκτὴ Eklektē (Eclecte), or Κυρία Kuria, (Kyria). Oecumenius and Theophylact supposed that the proper name of the female referred to was "Eclecte;" others have adopted the other opinion, that the name was "Cyria."
(b) Others among the ancients, and particularly Clement, supposed that the church was denoted by this name, under the delicate image of an elect lady; either some particular church to whom the Epistle was sent, or to the church at large. This opinion has been held by some of the modern writers also.
(c) Others have supposed, as is implied in our common version, that it was addressed to some Christian matron, whose name is not mentioned, but who was well known to John, and perhaps to many others, for her piety, and her acts of kindness to Christians. The reason why her name was suppressed, it has been supposed, was that if it had been mentioned it might have exposed her to trouble in some way, perhaps to persecution.
(d) Recently, Knauer (Studien und Kritik., 1833, Heft 2. s. 452, ff.) has endeavored to show that it was addressed to the Virgin Mary, who is supposed then to have resided in Galilee. The improbability of this opinion is shown by Lucke, pp. 352, 353.
These questions are not very important to be determined, even if they could be with accuracy; and at this period of time, and with the few data which we have for forming a correct judgment on the subject, it is not possible to settle them with entire certainty. The probable truth in regard to this point, and all which it seems now possible to ascertain with any degree of certainty, may be expressed in the following specifications:
(1) The letter was addressed to an individual, and not to a church. If it had been to a particular church, it would have been specified, for this is the uniform mode in the New Testament. If it were addressed to the church at large, it is in the highest degree improbable that John should have departed from the style of address in his First Epistle; improbable in every way that he should have adopted another style so mystical and unusual in a plain prose composition. It is only in poetry, in prophecy, in compositions where figurative language abounds, that the church is represented as a female at all; and it is wholly improbable that John, at the outset of a brief Epistle, should have adopted this appellation. The fact that it was addressed to an individual female is further apparent from the mention of her children: Jo2 1:1, Jo2 1:4, "Unto the elect lady and her children;" "I found of thy children walking in truth." This is not such language as one would use in addressing a church.
(2) it is probable that the "name" of this lady was designed to be specified, and that it was "Kyria," (Κυρία Kuria). This, indeed, is not absolutely certain; but the Greek will readily bear this, and it accords best with apostolic usage to suppose that the name of the person to whom the letter was addressed would be designated. This occurs in the Third Epistle of John, the Epistles of Paul to Philemon, to Timothy, and to Titus, and, so far as appears, there is no reason why it should not have been done in the case before us. The Syriac and Arabic translators so understand it, for both have retained the name Cyria. It may do something to confirm this view, to remark that the name Cyria was not uncommon, in subsequent times, at least, among Christian females. See Corp. Inscript. Gruter, p. 1127, Num. 11 Φένιππος καὶ ἡ γυνὴ αὐτοῦ Κυρία Fenippos kai hē gunē autou Kuria. Compare Lex. Hagiologic. Lips. 1719, p. 448, where two female martyrs of that name are mentioned. See also other instances referred to by Lucke, Com. p. 351. If these views are correct, then the true rendering of the passage would be, "The presbyter unto the elect Kyria."
(3) of this pious female, however, nothing more is known than what is mentioned in this Epistle. From that we learn that John was warmly attached to her, Jo2 1:5; that she was a mother, and that her children were pious, Jo2 1:1, Jo2 1:4; and that she was of a hospitable character, and would be likely to entertain those who came professedly as religious teachers, Jo2 1:10-11. Where or when she lived, or when she died, we have no information whatever. At the time of writing this Epistle, John had strong hopes that he would be permitted to come soon and see her, but whether he ever did so, we are not informed, Jo2 1:12.
Section 3. The Canonical Authority of the Second and Third Epistles of John
The canonical authority of these Epistles depends on the following things:
(1) On the evidence that they are the writings of the apostle John. In proportion as that evidence is clear, their canonical authority is of course established.
(2) though brief, and though addressed to individuals, they are admitted into the canon of Scripture with the same propriety as the Epistles to Timothy, to Titus, and to Philemon, for those were addressed also to individuals.
(3) like those Epistles, also, these contain things of general interest to the church. There is nothing in either that is inconsistent with what John has elsewhere written, or that conflicts with any other part of the New Testament; there is much in them that is in the manner of John, and that breathes his spirit; there is enough in them to tell us of the way of salvation.
Of the time when these Epistles were written, and the place where, nothing is known, and conjecture would be useless, as there are no marks of time or place in either, and there is no historical statement that gives the information. It has been the common opinion that they were written at Ephesus, and when John was old. The appellation which he gives of himself, "the elder," accords with this supposition, though it does not make it absolutely certain.

The points embraced in this Epistle are these: A salutation to the female to whom it is addressed, and an expression of warm attachment to her family, Jo2 1:1-3. An expression of joy and gratitude that he had been permitted to learn that her children had embraced the truth, and were walking in it, Jo2 1:4. An exhortation to live in the exercise of mutual love, in obedience to the great commandment of the Saviour, Jo2 1:5-6. The fact that many deceivers had gone out into the world, and an exhortation to be on their guard against their arts, Jo2 1:7-8. A test by which they might be known, and their true character ascertained, Jo2 1:9. An exhortation to show them no countenance whatever; not to treat them in any such way, even in the rites of hospitality, as to give occasion to the charge that she was friendly to their doctrines, Jo2 1:10-11. A statement that, as he hoped to see her soon, he would not write more to her, Jo2 1:12. And the salutation of the children of someone who is spoken of as her elect sister, Jo2 1:13.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jo2 1:1, He exhorts a certain honourable matron, with her children, to persevere in Christian love and belief, Jo2 1:8, lest they lose the reward of their former profession; Jo2 1:10, and to have nothing to do with those seducers that bring not the true doctrine of Christ Jesus.
Geneva 1599
The elder unto the (a) elect (b) lady and her children, (1) whom I love in the truth; and not I only, but also all they that have known the truth;
(a) This is not a proper name, but is to be taken as it sounds that is to say, the worthy and noble lady.
(b) Excellent and honourable woman. (1) The bond of Christian union is the true and constant profession of the truth.
John Gill
INTRODUCTION TO 2 JOHN 1
The writer of this epistle describes himself by his office, an "elder", and inscribes it to a certain matron, whom he styles, on account of her honour and riches, a "lady"; and by reason of her grace, "elect"; and to her children, who, as well as herself, were the objects of the apostle's love, and of all that knew the truth, and that for the sake of it, which was common to them all, , the salutation follows, 2Jn 1:3, and then a congratulation of the lady, that some of her children walked in the same path of truth with herself, 2Jn 1:4, and next an exhortation to brotherly love, which is the commandment from the beginning; the evidence of which love is walking according to that, and every other command of God, 2Jn 1:5, and the rather this should be closely attended to, since many deceivers, who were no other than antichrist, had got into the world, who did not own that Christ was come in the flesh; wherefore it became those that were concerned for his name and glory, as well as their own interest, to take heed lest what was wrought should be lost, and so a full reward be not received, 2Jn 1:7, and then a description of these deceivers and false teachers is given; that they are transgressors of the rule of God's word, abide not in the doctrine of Christ, and so have not God, any interest in him; whereas he that abides in the doctrine of Christ has an interest both in the Father and in the Son, 2Jn 1:9, wherefore the apostle gives advice to the lady how to behave towards such; not to receive them into her house, nor wish them success, since so to do would be to join with them in their evil deeds, 2Jn 1:10, and then he excuses the shortness of his letter, though he had many things to write unto her, yet would not, because he hoped shortly to visit her, and then would personally relate what he had to communicate to their mutual joy, 2Jn 1:12, and closes the epistle with the salutation of her sister's children to her, 2Jn 1:13.
John Wesley
The elder - An appellation suited to a familiar letter, but upon a weighty subject. To the elect - That is, Christian. Kuria is undoubtedly a proper name, both here and in 2Jn 1:5; for it was not then usual to apply the title of lady to any but the Roman empress; neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle. Whom - Both her and her children. I love in the truth - With unfeigned and holy love.
Robert Jamieson, A. R. Fausset and David Brown
The elder--In a familiar letter John gives himself a less authoritative designation than "apostle"; so 1Pet 5:1.
lady--BENGEL takes the Greek as a proper name Kyria, answering to the Hebrew "Martha." Being a person of influence, "deceivers" (2Jn 1:7) were insinuating themselves into her family to seduce her and her children from the faith [TIRINUS], whence John felt it necessary to write a warning to her. (But see my Introduction and 1Pet 5:13). A particular Church, probably that at Babylon, was intended. "Church" is derived from Greek "Kuriake," akin to Kuria, or Kyria here; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly.
love in the truth--Christian love rests on the Christian truth (2Jn 1:3, end). Not merely "I love in truth," but "I love in THE truth."
all--All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. "The communion of love is as wide as the communion of faith" [ALFORD].
1:11:1: Յերիցուէ առ ընտրեալ Կիւրեայ, եւ առ որդեա՛կս իւր զոր ե՛սդ սիրեմ ճշմարտութեամբ. եւ ո՛չ եթէ ես միայն, այլ եւ ամենեքեա՛ն ոյք գիտա՛կ են ճշմարտութեանն[3222]. [3222] Ոմանք. Առ ընտրեալդ Կիւրիա... որդիսն զոր ես... այլ ամենեքեան։
1 Երէցիցս՝ ընտրեալ Տիրուհուն եւ նրա որդիներին, նրան, որին ես սիրում եմ ճշմարտութեամբ. եւ ոչ թէ միայն ես, այլ նաեւ բոլոր նրանք, որոնք գիտակ են ճշմարտութեանը,
1 Երէցէն՝ ընտրեալ տիկնոջը ու անոր որդիներուն, որոնք ես ճշմարտութեամբ կը սիրեմ, եւ ո՛չ միայն ես, հապա ամէնքն ալ՝ որոնք ճշմարտութիւնը կը ճանչնան,
Յերիցուէ առ ընտրեալդ Կիւրիա եւ առ որդեակս իւր, զոր եսդ սիրեմ ճշմարտութեամբ, եւ ոչ եթէ ես միայն, այլ եւ ամենեքեան ոյք գիտակ են ճշմարտութեանն:

1:1: Յերիցուէ առ ընտրեալ Կիւրեայ, եւ առ որդեա՛կս իւր զոր ե՛սդ սիրեմ ճշմարտութեամբ. եւ ո՛չ եթէ ես միայն, այլ եւ ամենեքեա՛ն ոյք գիտա՛կ են ճշմարտութեանն[3222].
[3222] Ոմանք. Առ ընտրեալդ Կիւրիա... որդիսն զոր ես... այլ ամենեքեան։
1 Երէցիցս՝ ընտրեալ Տիրուհուն եւ նրա որդիներին, նրան, որին ես սիրում եմ ճշմարտութեամբ. եւ ոչ թէ միայն ես, այլ նաեւ բոլոր նրանք, որոնք գիտակ են ճշմարտութեանը,
1 Երէցէն՝ ընտրեալ տիկնոջը ու անոր որդիներուն, որոնք ես ճշմարտութեամբ կը սիրեմ, եւ ո՛չ միայն ես, հապա ամէնքն ալ՝ որոնք ճշմարտութիւնը կը ճանչնան,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Старец--избранной госпоже и детям ее, которых я люблю по истине, и не только я, но и все, познавшие истину,
1:1  ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν,
1:1. Ο (The-one) ΠΡΕΣΒΥΤΕΡΟΣ (more-eldered) ἐκλεκτῇ (unto-forthed-out) κυρίᾳ (unto-authority-belonged) καὶ (and) τοις (unto-the-ones) τέκνοις (unto-producees) αὐτῆς, (of-it," οὓς ( to-which ) ἐγὼ (I) ἀγαπῶ (I-excess-off-unto) ἐν (in) ἀληθείᾳ, (unto-an-un-secluding-of,"καὶ (and) οὐκ (not) ἐγὼ (I) μόνος (alone,"ἀλλὰ (other) καὶ (and) πάντες ( all ) οἱ (the-ones) ἐγνωκότες ( having-had-come-to-acquaint ) τὴν (to-the-one) ἀλήθειαν, (to-an-un-secluding-of,"
1. The elder unto the elect lady and her children, whom I love in truth; and not I only, but also all they that know the truth;
1:1. The Elder to the Elect Lady, and those born of her, whom I love in the truth: and not I alone, but also all those who have known the truth,
1:1. The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;
The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth:

1: Старец--избранной госпоже и детям ее, которых я люблю по истине, и не только я, но и все, познавшие истину,
1:1  ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν,
1:1. The Elder to the Elect Lady, and those born of her, whom I love in the truth: and not I alone, but also all those who have known the truth,
1:1. The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Собственное свое имя - Иоанн - Апостол и евангелист Иоанн Богослов называет только в Апокалипсисе (I:9; ХХII:8); в Евангелии и первом послании он совсем не называет себя, а во втором и третьем посланиях он именует себя старцем, о presbuteroV, - несомненно, ввиду своего преклонного возраста, старцам в собственном смысле (как подобным образом и Ап. Павел в послании к Филиппу, написанном под конец его жизни, называл себя старцем, Флп ст. 9), а не пресвитером в смысле иерархической должности. Выражение "избранной госпоже" лучше понимать, как уже сказали мы во введении к посланию, в нарицательном смысле - именно некоей благочестивой христианке, называемой избранною - в значении высоты христианского призвания людей в Церковь Христову (ср. 1Пет. 2:7-10; Рим 8:33: и др.). Если в названии "избранной" таким образом заключается понятие о жене-христианке, украшенной добродетелями, то наименование "госпожа" может указывать на знатность происхождения и высоту общественного положения этой христианки, - по-видимому, вдовы (не упоминается о муже ее, а только о детях). "Пишет к верной женщине и этим нисколько не унижает себя, потому что во Христе Иисусе не имеет различия ни мужеский пол, ни женский" (Гал 3:18).

Вторая половина ст. 1: и стих 2-й содержат в себе высокую похвалу благочестию "избранной госпожи" и ее детей: не только сам Апостол, но и другие истинные христиане чистою любовью во Христе, любовью дела и истины (1Ин. 3:18), любят богобоязненное семейство "избранной госпожи", ради вечно пребывающей в христианах истины" (ст. 2; см. Ин 3:19, 24), той истины, которая пребывает с учениками Господа, по обетованию Его о Духе истины (Ин 14:16-17). Апостол преподает благословение своим первым читателям: благодать, милость и мир, - благодать (kariV) - совокупность всех, подаваемых от Бога духовных дарований, потребных для преуспеяния в благочестивой жизни (ср. Рим 3:24; Еф 2:4-10); милость (eleV) - сострадающая немощному человеку любовь Божия (ср. Лк 10:30-37); мир (eirhnh) - успокоение духа примирению с Богом через искупительную жертву Христа (ср. 1Пет. 1:2). Источником этих великих благ является Пресвятая Троица, причем Господа Иисуса Христа Апостол называет Сыном Отчим (tou uiou tou PatroV), - "ибо один только Бог в собственном смысле есть Отец Сына. Посему и Павел говорит: "от которого именуется всякое отечество на небесах и на земле" (Еф 3:15) (блаж. Феофил.).

Заключительными словами ст. 3: "в истине и любви" en alhqeia kai agaph) Апостол выражает образ и цель проявления в христианах благодати, милости и мира; эта цель - дух истины и любви, как постоянное начало жизни и деятельности христиан.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Salutation.A. D. 90.
1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2 For the truth's sake, which dwelleth in us, and shall be with us for ever. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually,

I. The saluter, not expressed by name, but by a chosen character: The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed.

II. The saluted--a noble Christian matron, and her children: To the elect lady and her children. A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and his religion. They owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God. And her children; probably the lady was a widow; she and her children then are the principal part of the family, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too; it may avail to their encouragement and caution. Those who love and commend them will be apt to enquire after them. This lady and her children are further notified by the respect paid them, and that, 1. By the apostle himself: Whom I love in the truth, or in truth, whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or exercise of love; and he especially loved those who loved him, that Lord who loved him. 2. By all her Christian acquaintance, all the religious who knew her: And not I only, but also all those that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth demands acknowledgment, and those who see the evidences of pure religion should confess and attest them; it is a good sign and great duty to love and value religion in others. The ground of this love and respect thus paid to this lady and her children was their regard to the truth: For the truth's sake (or true religion's sake) which dwelleth in us, and shall be with us for ever. Christian love is founded upon the appearance of vital religion. Likeness should beget affection. Those who love truth and piety in themselves should love it in others too, or love others upon the account of it. The apostle and the other Christians loved this lady, not so much for her honour as her holiness; not so much for her bounty as her serious Christianity. We should not be religious merely by fits and starts, in certain moods and moons; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished: Which shall be with us for ever.

III. The salutation, which is indeed an apostolical benediction: Grace be with you, mercy, and peace, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love, v. 3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe,

1. From whom these blessings are craved, (1.) From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character--the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father's glory, and the express image of his person, who, with the Father, is also eternal life, 1 John i. 2.

2. What the apostle craves from these divine persons. (1.) Grace--divine favour and good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be conferred on sinful mortals. (2.) Mercy--free pardon and forgiveness; those who are already rich in grace have need of continual forgiveness. (3.) Peace--tranquility of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified outward prosperity. And these are desired in truth and love, either by sincere and ardent affection in the saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as productive of continued truth and love in the saluted; these blessings will continually preserve true faith and love in the elect lady and her children; and may they do so!

IV. The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady. Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, v. 4. Possibly the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents' sake, but both by virtue of free grace. From the apostle's joy herein we may observe that it is pleasant to see children treading in good parent's steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.
Adam Clarke: Commentary on the Bible - 1831
1:1: The elder - John the apostle, who was now a very old man, generally supposed to be about ninety, and therefore he uses the term ὁ πρεσβυτερος, presbyter or elder, not as the name of an office, but as designating his advanced age. He is allowed to have been the oldest of all the apostles, and to have been the only one who died a natural death.
This title led some of the ancients to attribute this epistle to a person called John the Presbyter, a member of the Church at Ephesus; and not to John the apostle. But this is a groundless supposition.
The elect lady - Εκλεκτῃ Κυρια· As Κυρια, kuria, may be the feminine of Κυριος, kurios, lord, therefore it may signify lady; and so several, both ancients and moderns, have understood it. But others have considered it the proper name of a woman, Kyria; and that this is a very ancient opinion is evident from the Peshito Syriac, the oldest version we have, which uses it as a proper name koureea, as does also the Arabic kooreea.
Some have thought that Eclecta was the name of this matron, from the word εκλεκτη, which we translate elect, and which here signifies the same as excellent, eminent, honorable, or the like. Others think that a particular Church is intended, which some suppose to be the Church at Jerusalem, and that the elect sister, Jo2 1:13, means the Church at Ephesus; but these are conjectures which appear to me to have no good ground. I am satisfied that no metaphor is here intended; that the epistle was sent to some eminent Christian matron, not far from Ephesus, who was probably deaconess of the Church, who, it is likely, had a Church at her house, or at whose house the apostles and traveling evangelists frequently preached, and were entertained. This will appear more probable in the course of the notes.
Whom I love in the truth - Whom I love as the Christian religion requires us to love one another.
And not I only - She was well known in the Churches; many had witnessed or heard of her fidelity, and partook of her hospitality; so that she had a good report of all Christians in that quarter.
Albert Barnes: Notes on the Bible - 1834
1:1: The elder - See the introduction, Section 1, (2, d).
Unto the elect lady - The elect or chosen Kyria. See the introduction, Section 2. He addresses her as one chosen of God to salvation, in the use of a term often applied to Christians in the New Testament.
And her children - The word here rendered "children" (τέκνοις teknois) would include in itself both sons and daughters, but since the apostle immediately uses a masculine pronoun, τοις tois it would seem more probable that sons only were intended. At all events, the use of such a pronoun proves that some at least of her children were sons. Of their number and character we have no information, except that (the notes at Jo2 1:4) a part of them were Christians.
Whom I love in the truth - See the notes, Joh 3:18. The meaning here is, that he "truly" or "sincerely" loved them. The introduction of the article the here, which is not in the original, (ἐν ἀληθίᾳ en alē thia) somewhat obscures the sense, as if the meaning were that he loved them so far as they embraced the truth. The meaning however is, that he was sincerely attached to them. The word "whom" here, (οὓς hous,) embraces both the mother and her children, though the pronoun is in the masculine gender, in accordance with the usage of the Greek language. No mention is made of her husband, and it may thence be inferred that she was a widow. Had he been living, though he might not have been a Christian, it is to be presumed that some allusion would have been made to him as well as to the children, especially since there is reason to believe that only some of her children were pious. See the notes, Jo2 1:4.
And not I only, but also all they that have known the truth - That is, all those Christians who had had an opportunity of knowing them, were sincerely attached to them. It would seem, from a subsequent part of the Epistle Jo2 1:10, that this female was of a hospitable character, and was accustomed to entertain at her house the professed friends of religion, especially religious teachers, and it is probable that she was the more extensively known from this fact. The commendation of the apostle here shows that it is possible that a family shall be extensively known as one of order, peace, and religion, so that all who know it or hear of it shall regard it with interest, respect, and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: ad 90, am 4094
elder: Pe1 5:1; Jo3 1:1
the elect lady: Jo2 1:5, Jo2 1:13; Luk 1:3; Eph 1:4, Eph 1:5; Th1 1:3, Th1 1:4; Th2 2:13, Th2 2:14; Pe1 1:2
whom: Jo2 1:2, Jo2 1:3; Pe1 1:22, Pe1 1:23; Jo1 3:18; Jo3 1:1
known: Joh 8:32; Gal 2:5, Gal 2:14, Gal 3:1, Gal 5:7; Col 1:5; Th2 2:13; Ti1 2:4; Heb 10:26; Jo1 2:21
John Gill
The elder unto the elect lady and her children,.... By the "elder" is meant the writer of this epistle, the Apostle John, who so calls himself either on account of his age, he being now near an hundred years of age, having outlived all the apostles: or on account of his office, being a bishop or overseer, not only of the church at Ephesus, but of all the Asiatic churches, which is the same with an elder; nor is this incompatible with his being an apostle; see 1Pet 5:1, the elect lady is the person he writes unto; by whom is designed not the church of Christ, since such a way of speaking is unusual; and besides, he speaks of coming to see her face to face, and of the children of her elect sister: but some particular person, some rich, as well as gracious woman of John's acquaintance; and these words, "elect lady", are neither of them proper names of the person: some think that the word "Kyria", rendered "lady", was the name of the person, as "Domina" with the Romans, and answers to the Hebrew word "Martha"; for as "Mar", signifies lord, so "Martha, lady"; and then the inscription runs, "to the choice" or "excellent Martha"; and the Syriac and Arabic versions read, "to the elect Kyria": and others think that the word rendered elect is a proper name, and that this person's name was "Electa", as "Electus" (d) is a man's name; and then it must read thus, "to the lady Electa"; but her sister also is so called, and it can hardly be thought that two sisters should be both of a name; neither of them are proper names, but characters and titles of respect and honour: she is called a "lady", because she was a person of distinction and substance, which shows that God sometimes calls by his grace some that are rich and noble; and also that titles of respect and honour, where flattery is avoided, may be lawfully given to persons of dignity and wealth; so Nazianzen (e) calls his own mother by the same title; and it was usual to call women by this name from fourteen years of age (f): and this person also is said to be "elect"; either because she was a choice, famous, and excellent person, not only for her birth, nobility, and riches, but for her virtue, grace, and good works; or because she was chosen unto eternal life and salvation; and which the apostle might know without a special and divine revelation, by the Gospel coming with power to her; by the grace that was wrought in her; by the faith of God's elect, which she appeared to have, seeing it worked by love; and which may be, and ought to be concluded in a judgment of charity, of everyone that professes faith in Christ, and walks according to it; and this also makes it appear that election is of particular persons, and not of nations, communities, and churches, as such; nor is it unusual to salute single persons under this character; see Rom 16:13, this epistle is inscribed not only to this lady, but also to "her children"; who were not infants, but grown up, and had made a profession of the truth, and walked in it, 2Jn 1:4, and both the mother and the children the apostle represents as the objects of his love:
whom I love in the truth; either as being in the truth and faith of the Gospel; for though all men are to be loved as men, and to be done well to, yet they that are of the household of faith, or are in the faith, are in and especial manner to be loved and respected; see Gal 6:10; or the sense is, that the apostle loved this lady and her children sincerely and heartily, without dissimulation; not in word and in tongue, but in deed and in truth, 1Jn 3:18,
and not I only, but also all they that have known the truth; either the Lord Jesus Christ, who is the truth; not with a notional knowledge, but with the knowledge of approbation and affection; with a fiducial and appropriating one: or the Gospel, the word of truth; not with a speculative, but with a spiritual and experimental knowledge of it: and this is not to be understood of every individual person then living, which had such a knowledge of the truth; for it cannot be reasonably thought that every individual person should know this lady and her children; but of all such persons who had any knowledge of them; for such who are born again by the word of truth, love not only him that begot them, but all those who are begotten of him: this shows in what sense the word "all" is sometimes taken.
(d) Herodian. Hist. l. 1. c. 51, 52, 53, 54. (e) Epist. ad Basil. 4. p. 769. vol. 1. (f) Epictet. Enchirid. c. 62.
1:21:2: վասն որոյ ճշմարտութեանն՝ որ ՚ի մեզ հաստատեալ է, զի եւ ընդ ձե՛զ իցէ. եւ դուք յաւիտենի՛ց ընդ մեզ իցէք[3223]։ [3223] Ոսկան. Վասն ճշմարտութեանն։
2 որովհետեւ այն ճշմարտութիւնը, որ հաստատուած է մեր մէջ, ձեզ հետ էլ է. եւ դուք յաւիտենապէս մեզ հետ էք:
2 Այն ճշմարտութեանը համար՝ որ մեր մէջ կը մնայ ու յաւիտեան մեզի հետ պիտի ըլլայ.
վասն [1]որոյ ճշմարտութեանն որ ի մեզ հաստատեալ է, [2]զի եւ ընդ ձեզ իցէ``. [3]եւ դուք յաւիտենից ընդ մեզ իցէք:

1:2: վասն որոյ ճշմարտութեանն՝ որ ՚ի մեզ հաստատեալ է, զի եւ ընդ ձե՛զ իցէ. եւ դուք յաւիտենի՛ց ընդ մեզ իցէք[3223]։
[3223] Ոսկան. Վասն ճշմարտութեանն։
2 որովհետեւ այն ճշմարտութիւնը, որ հաստատուած է մեր մէջ, ձեզ հետ էլ է. եւ դուք յաւիտենապէս մեզ հետ էք:
2 Այն ճշմարտութեանը համար՝ որ մեր մէջ կը մնայ ու յաւիտեան մեզի հետ պիտի ըլլայ.
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1:22: ради истины, которая пребывает в нас и будет с нами вовек.
1:2  διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν, καὶ μεθ᾽ ἡμῶν ἔσται εἰς τὸν αἰῶνα.
1:2. διὰ (through) τὴν (to-the-one) ἀλήθειαν (to-an-un-secluding-of) τὴν (to-the-one) μένουσαν (to-staying) ἐν (in) ἡμῖν, (unto-us,"καὶ (and) μεθ' (with) ἡμῶν (of-us) ἔσται ( it-shall-be ) εἰς (into) τὸν (to-the-one) αἰῶνα: (to-an-age)
2. for the truth’s sake which abideth in us, and it shall be with us for ever:
1:2. because the truth which dwells in us shall be with us for eternity.
1:2. For the truth’s sake, which dwelleth in us, and shall be with us for ever.
For the truth' s sake, which dwelleth in us, and shall be with us for ever:

2: ради истины, которая пребывает в нас и будет с нами вовек.
1:2  διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν, καὶ μεθ᾽ ἡμῶν ἔσται εἰς τὸν αἰῶνα.
1:2. because the truth which dwells in us shall be with us for eternity.
1:2. For the truth’s sake, which dwelleth in us, and shall be with us for ever.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: For the truth's sake - On account of the Gospel.
Which dwelleth in us - By the grace which it has proclaimed.
And shall be with us - For God will preserve not only the Christian religion but its truth, all its essential doctrines for ever. And they that abide in the truth shall go whither that truth leads, i.e. to glory. The Armenian has a strange reading here: "For the truth's sake which dwelleth in us, because it is also with you; and ye shall be with us for ever." But this is supported by no other version, nor by any MS.
Albert Barnes: Notes on the Bible - 1834
1:2: For the truth's sake - They love this family because they love the truth, and see it so cordially embraced and so happily exemplified. Those who love the gospel itself will rejoice in all the effects which it produces in society, on individuals, families, neighborhoods, and their hearts will be drawn with warm affection to the places where its influence is most fully seen.
Which dwelleth in us - In us who are Christians; that is, the truths of the gospel which we have embraced. Truth may be said to have taken up a permanent abode in the hearts of all who love religion.
And shall be with us for ever - Its abode with us is not for a night or a day; not for a month or a year; not for the few years that make up mortal life; it is not a passing stranger that finds a lodging like the weary traveler for a night, and in the morning is gone to be seen no more; it has come to us to make our hearts its permanent home, and it is to be with us in all worlds, and while ceaseless ages shall roll away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: the truth's: Co1 9:23; Co2 4:5
which: Joh 15:7; Col 3:16; Ti2 1:5; Pe1 1:23-25; Jo1 2:14, Jo1 2:17
John Gill
For the truth's sake, which dwelleth in us,.... Not for her high birth, nobility, or riches; but either for Christ's sake, who is the truth, and who dwells in the hearts of believers by faith, and who is the same that dwells in one as in another; and on his account it is that saints love one another, because they belong to him, he is formed in them, and his image is stamped upon them; and every like loves its like: or for the Gospel's sake, which has a place, and dwells in every saint, and is the same for matter and substance in one as in another; and unity of mind and judgment produces unity of affection: or for the sake of the truth of grace, the inward principle of grace, which dwells in every regenerate person; a communication of the experience of which knits the saints one to another:
and shall be with us for ever; where Christ enters and takes up his abode, from thence he never finally and totally departs, though he may sometimes hide his face with respect to communion, or withdraw his gracious presence; and where the Gospel has once took place in the heart, and is become the ingrafted word, it can never be rooted out, or be removed; and where the truth of grace is, it will remain; it is an incorruptible seed, a well of living water, springing up into eternal life.
John Wesley
For the truth's sake, which abideth in us - As a living principle of faith and holiness.
Robert Jamieson, A. R. Fausset and David Brown
For the truth's sake--joined with "I love," 2Jn 1:1. "They who love in the truth, also love on account of the truth."
dwelleth in us, and shall be with us for ever--in consonance with Christ's promise.
1:31:3: Շնո՛րհք, ողորմութիւն, խաղաղութիւն յԱստուծոյ ՚ի Հօրէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ Որդւոյն Հօր, ճշմարտութեամբ եւ սիրով եղիցի ընդ ձեզ[3224]։[3224] Ոմանք. ՅԱստուծոյ Հօրէ... եղիցին ընդ ձեզ։
3 Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից՝ Հօր Որդուց, շնո՜րհ, ողորմութի՜ւն, խաղաղութի՜ւն ձեզ՝ ճշմարտութեամբ եւ սիրով:
3 Շնորհք, ողորմութիւն, խաղաղութիւն Հայր Աստուծմէն եւ Տէր Յիսուս Քրիստոսէն, Հօրը Որդիէն, ձեզի հետ ըլլայ ճշմարտութիւնով ու սիրով։
Շնորհք, ողորմութիւն, խաղաղութիւն յԱստուծոյ ի Հօրէ եւ ի Տեառնէ Յիսուսէ Քրիստոսէ Որդւոյն Հօր, ճշմարտութեամբ եւ սիրով եղիցին ընդ ձեզ:

1:3: Շնո՛րհք, ողորմութիւն, խաղաղութիւն յԱստուծոյ ՚ի Հօրէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ Որդւոյն Հօր, ճշմարտութեամբ եւ սիրով եղիցի ընդ ձեզ[3224]։
[3224] Ոմանք. ՅԱստուծոյ Հօրէ... եղիցին ընդ ձեզ։
3 Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից՝ Հօր Որդուց, շնո՜րհ, ողորմութի՜ւն, խաղաղութի՜ւն ձեզ՝ ճշմարտութեամբ եւ սիրով:
3 Շնորհք, ողորմութիւն, խաղաղութիւն Հայր Աստուծմէն եւ Տէր Յիսուս Քրիստոսէն, Հօրը Որդիէն, ձեզի հետ ըլլայ ճշմարտութիւնով ու սիրով։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Да будет с вами благодать, милость, мир от Бога Отца и от Господа Иисуса Христа, Сына Отчего, в истине и любви.
1:3  ἔσται μεθ᾽ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρός, καὶ παρὰ ἰησοῦ χριστοῦ τοῦ υἱοῦ τοῦ πατρός, ἐν ἀληθείᾳ καὶ ἀγάπῃ.
1:3. ἔσται ( it-shall-be ) μεθ' (with) ἡμῶν (of-us) χάρις (a-granting) ἔλεος (a-compassion) εἰρήνη (a-peace) παρὰ (beside) θεοῦ (of-a-Deity) πατρός, (of-a-Father,"καὶ (and) παρὰ (beside) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) πατρός, (of-a-Father,"ἐν (in) ἀληθείᾳ (unto-an-un-secluding-of) καὶ (and) ἀγάπῃ. (unto-an-excessing-off)
3. Grace, mercy, peace shall be with us, from God the Father, and from Jesus Christ, the Son of the Father, in truth and love.
1:3. May grace, mercy, and peace be with you from God the Father, and from Christ Jesus, the Son of the Father, in truth and in love.
1:3. Grace be with you, mercy, [and] peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
Grace be with you, mercy, [and] peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love:

3: Да будет с вами благодать, милость, мир от Бога Отца и от Господа Иисуса Христа, Сына Отчего, в истине и любви.
1:3  ἔσται μεθ᾽ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρός, καὶ παρὰ ἰησοῦ χριστοῦ τοῦ υἱοῦ τοῦ πατρός, ἐν ἀληθείᾳ καὶ ἀγάπῃ.
1:3. May grace, mercy, and peace be with you from God the Father, and from Christ Jesus, the Son of the Father, in truth and in love.
1:3. Grace be with you, mercy, [and] peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: Grace be with you - This is addressed to her, her household, and probably that part of the Church which was more immediately under her care.
The Son of the Father - The apostle still keeps in view the miraculous conception of Christ; a thing which the Gnostics absolutely denied; a doctrine which is at the ground work of our salvation.
Albert Barnes: Notes on the Bible - 1834
1:3: Grace be unto you ... - See the notes at Rom 1:7. This salutation does not differ from those commonly employed by the sacred writers, except in the emphasis which is placed on the fact that the Lord Jesus Christ is "the Son of the Father." This is much in the style of John, in all of whose writings he dwells much on the fact that the Lord Jesus is the Son of God, and on the importance of recognizing that fact in order to the possession of true religion. Compare Jo1 2:22-23; Jo1 4:15; Jo1 5:1-2, Jo1 5:10-12, Jo1 5:20.
In truth and love - This phrase is not to be connected with the expression "the Son of the Father," as if it meant that he was his Son "in truth and love," but is rather to be connected with the "grace, mercy, and peace" referred to, as a prayer that they might be manifested to this family in promoting truth and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Grace: Rom 1:7; Ti1 1:2
be: Gr. shall be
the Son: Jo1 2:23, Jo1 2:24, Jo1 4:10
in truth: Jo2 1:1; Zac 8:19; Gal 5:6; Ti1 1:14; Ti2 1:13
Geneva 1599
Grace be with you, mercy, [and] peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in
(c) truth and love.
(c) With true knowledge which always has love united with it, and following it.
John Gill
Grace be with you, mercy and peace,.... This form of salutation, or wish and prayer for the blessings mentioned,
from God the Father, and from the Lord Jesus Christ, is the same used by other apostles; see Ti1 1:2 and See Gill on Rom 1:7. Only it is added here with respect to Christ, that he is
the Son of the Father in truth and love; which is mentioned by the apostle to confirm the deity of Christ, which is plainly implied in wishing for the above things equally from him, as from the Father; and to oppose and confront some heretics of those times, who denied the true and proper sonship of Christ; and therefore he calls him, "the Son of the Father", the only begotten of the Father; and that "in truth", or truly and properly, and not in a figurative and metaphorical sense, as magistrates are called the sons of God, and children of the most High, by reason of their office; but so is not Christ, he is God's own Son, in a true, proper, and natural sense: and he is so "in love"; he is his well beloved Son, his dear Son, the Son of his love; as he cannot otherwise be; since he is not only the image of him, but of the same nature, and has the same perfections with him.
John Wesley
Grace takes away guilt; mercy, misery: peace implies the abiding in grace and mercy. It includes the testimony of God's Spirit, both that we are his children, and that all our ways are acceptable to him. This is the very foretaste of heaven itself, where it is perfected. In truth and love - Or, faith and love, as St. Paul speaks. Faith and truth are here synonymous terms.
Robert Jamieson, A. R. Fausset and David Brown
Grace be with you--One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation.
grace . . . mercy . . . peace--"Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace.
the Lord--The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God."
in truth and love--The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in 2Jn 1:4; love, in 2Jn 1:5. Paul uses FAITH and love; for faith and truth are close akin.
1:41:4: Ուրա՛խ եղէ յոյժ, զի գտի յորդեկացդ քոց՝ որ գնան ճշմարտութեամբ, ըստ պատուիրանին զոր առաք ՚ի Հօրէ։
4 Չափազանց ուրախ եղայ, որ գտայ քո որդիներից ոմանց, որոնք ընթանում են ճշմարտութեամբ, ըստ այն պատուիրանի, որն ստացանք Հօրից:
4 Շատ ուրախ եղայ ես, գտնելով որ քու որդիներէդ ոմանք ճշմարտութեամբ կը քալեն այն պատուիրանքին համեմատ՝ որ Հօրմէն առինք։
Ուրախ եղէ յոյժ, զի գտի յորդեկացդ քոց որ գնան ճշմարտութեամբ ըստ պատուիրանին զոր առաք ի Հօրէ:

1:4: Ուրա՛խ եղէ յոյժ, զի գտի յորդեկացդ քոց՝ որ գնան ճշմարտութեամբ, ըստ պատուիրանին զոր առաք ՚ի Հօրէ։
4 Չափազանց ուրախ եղայ, որ գտայ քո որդիներից ոմանց, որոնք ընթանում են ճշմարտութեամբ, ըստ այն պատուիրանի, որն ստացանք Հօրից:
4 Շատ ուրախ եղայ ես, գտնելով որ քու որդիներէդ ոմանք ճշմարտութեամբ կը քալեն այն պատուիրանքին համեմատ՝ որ Հօրմէն առինք։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: Я весьма обрадовался, что нашел из детей твоих, ходящих в истине, как мы получили заповедь от Отца.
1:4  ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός.
1:4. Ἐχάρην (I-had-been-joyed) λίαν (to-exceedingly) ὅτι (to-which-a-one) εὕρηκα (I-had-come-to-find) ἐκ (out) τῶν (of-the-ones) τέκνων (of-producees) σου (of-thee) περιπατοῦντας ( to-treading-about-unto ) ἐν (in) ἀληθείᾳ, (unto-an-un-secluding-of,"καθὼς (down-as) ἐντολὴν (to-a-finishing-in) ἐλάβομεν (we-had-taken) παρὰ (beside) τοῦ (of-the-one) πατρός. (of-a-Father)
4. I rejoice greatly that I have found of thy children walking in truth, even as we received commandment from the Father.
1:4. I was very glad because I discovered some of your sons walking in the truth, just as we received the commandment from the Father.
1:4. I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father:

4: Я весьма обрадовался, что нашел из детей твоих, ходящих в истине, как мы получили заповедь от Отца.
1:4  ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός.
1:4. I was very glad because I discovered some of your sons walking in the truth, just as we received the commandment from the Father.
1:4. I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: После приветствия и преподания читателям благословения Апостол начинает свою речь выражением высокой пастырской радости по поводу того, что некоторые из детей госпожи, - быть может, незадолго пред тем виденные Апостолом, - ходят в истине, по заповеди Отца Небесного: "По истине - дело весьма радостное - найти человека, непреткновенно идущего поприщем веры во Христа по Его заповеди". "Ходящих" сказано с мыслью - указать на преуспеяние. Ибо чем более кто действует в добродетели, тем далее уходит вперед, тем больше приобретает навык к добру" (блаж. Феофил.). Самая заповедь Отца, возвещенная Его Сыном (Ин 15:15), кратко и точно выражена была Апостолом в первом своем послании (III:23), и теперь повторяется и напоминается им отнюдь не как новая, но как слышанная читателями с самого начала их христианской жизни (ст. 5-6, см. 1Ин. 2:7-11).
Adam Clarke: Commentary on the Bible - 1831
1:4: That I found of thy children walking in truth - I have already supposed this Christian matron to be mother of a family, probably a widow, for no mention is made of her husband; and that she was also a deaconess in the church, and one in those house the traveling evangelists preached, and there they were entertained. The children mentioned here may either be her own children, or those members of the Church which were under her care, or some of both. The apostle was glad to find, probably by an epistle sent from herself to him, or from the information of some of the itinerant evangelists, that the work of God was prospering in the place where she lived, and also in her own household. He does not say that all were walking in the truth, but εκ των τεκνων, some of her children; there was a growing and spreading work, and there were many adversaries who strove to pervert them who had already believed, and perhaps were successful in drawing several away from their simplicity.
Albert Barnes: Notes on the Bible - 1834
1:4: I rejoiced greatly that I found ... - That I learned this fact respecting some of thy children. The apostle does not say how he had learned this. It may have been that he had become personally acquainted with them when they were away from their home, or that he had learned it from others. The word used εὕρηκα heurē ka would apply to either method. Grotius supposed that some of the sons had come to Ephesus on business, and that John had become acquainted with them there.
Of thy children walking in truth - That is, true Christians; living in accordance with the truth, for this constitutes the essence of religion. The expression used here, "of thy children," (ἐκ τῶν τέκνων ek tō n teknō n,) means some of thy children; implying that he knew of a part of them who were true Christians. This is clear from the Greek construction, because:
(a) if he had meant to say that he had found them all to be of this description, the sentiment would have been directly expressed, "thy children;" but as it is, some word is necessary to be understood to complete the sense; and,
(b) the same thing is demanded by the fact that the participle used ("walking" - περιπατοῦντας peripatountas) is in the accusative case.
If he had referred to them all, the participle would have been in the genitive, agreeing with the word "children," (τῶν περιπατοῦντων tō n peripatountō n) - Lucke. Whether the apostle means to say that only a part of them had in fact embraced the gospel, or that he had only known that a part of them had done it, though the others might have done it without his knowledge, is not quite clear, though the former supposition appears to be the correct one, for if they had all become Christians it is to be presumed that he would have been informed of it. The probability seems to be that a part of her children only were truly pious, though there is no evidence that the others were otherwise than correct in their moral conduct. If there had been improper conduct in any of her other children, John was too courteous, and too delicate in his feelings, to allude to so disagreeable a circumstance. But "if that pious lady," to use the language of Benson, "had some wicked children, her lot was not unique. Her consolation was that she had some who were truly good. John commended those who were good, in order to excite them in the most agreeable manner to persevere."
As we have received a commandment from the Father - That is, as he has commanded us to live; in accordance with the truth which he has Rev_ealed. The "Father," in the Scripture, is everywhere represented as the Source of law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: rejoiced: Phi 4:10; Th1 2:19, Th1 2:20, Th1 3:6-10; Jo3 1:3, Jo3 1:4
walking: Hos 14:9; Mal 2:6; Gal 2:14; Eph 5:2, Eph 5:8; Jo1 1:6, Jo1 1:7, Jo1 2:6
Geneva 1599
(2) I rejoiced greatly that I found of thy children walking in (d) truth, as we have received a commandment from the Father.
(2) This true profession consists both in love towards one another which the Lord has commanded, and also especially in wholesome and sound doctrine, which also is delivered to us: for the commandment of God is a sound and sure foundation both of the rule of conduct and of doctrine, and these cannot be separated from one another,
(d) According as the truth directs them.
John Gill
I rejoiced greatly that I found of thy children,.... Not all, but some of them; for good parents have not always good children, or at least not all of them; Adam had a Cain, Abraham an Ishmael, and Isaac an Esau: God is pleased to show his discriminating grace in tribes and families, by taking some, and leaving others: it is a great mercy when any are called by grace, and instead of the fathers are the children: and this was the case of some of the children of this elect lady, they were
walking in the truth: in Christ, the truth, by faith, as they had received him; and in the truth of the Gospel, as they had embraced and professed it; they abode in it, and by it, and made a proficiency in the knowledge of it, which may be signified by walking, that being a progressive action: as also they walked according to it, and as became it; and likewise they walked in the truth of Gospel worship, discipline, and ordinances:
as we have received a commandment from the Father; and which has been made known by Jesus Christ, as his mind and will. Now as it is matter of joy and gladness to godly parents when their children walk in the paths of faith, truth, and holiness, so it is also to ministers of the Gospel, as well as to the angels in heaven; it gives them an inward pleasure and joy, and which is not only expressed by them, to such children and their parents, but is also abundant by many thanksgivings unto God.
John Wesley
I found of thy children - Probably in their aunt's house, 2Jn 1:13. Walking in the truth - In faith and love.
Robert Jamieson, A. R. Fausset and David Brown
I found--probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jn 1:12; 3Jn 1:10, 3Jn 1:14.
of thy children--some.
in truth--that is, in the Gospel truth.
as--even as. "The Father's commandment" is the standard of "the truth."
1:51:5: Եւ այժմ աղաչեմ զքեզ Կի՛ւրեայ. իբրեւ ո՛չ եթէ նոր ինչ պատուիրան գրեմ քեզ, այլ զոր իսկզբանէ՛ն ունեաք, զի սիրեսցո՛ւք զմիմեանս[3225]։ [3225] Բազումք. Կիւրիա... զոր իսկզբանէ ունէաք։
5 Եւ այժմ աղաչում եմ քեզ, ո՛վ Տիկին, որ սիրենք միմեանց. ոչ թէ մի նոր պատուիրան եմ գրում քեզ, այլ այն, ինչ որ ի սկզբանէ ունէինք:
5 Հիմա քեզի կ’աղաչեմ, ո՛վ տիկին, նոր պատուիրանք մը չեմ գրեր քեզի, հապա զայն որ սկիզբէն ունէինք, որ մէկզմէկ սիրենք։
Եւ այժմ աղաչեմ զքեզ, Կիւրիա, իբրեւ ոչ եթէ նոր ինչ պատուիրան գրեմ քեզ, այլ զոր ի սկզբանէն ունէաք, զի սիրեսցուք զմիմեանս:

1:5: Եւ այժմ աղաչեմ զքեզ Կի՛ւրեայ. իբրեւ ո՛չ եթէ նոր ինչ պատուիրան գրեմ քեզ, այլ զոր իսկզբանէ՛ն ունեաք, զի սիրեսցո՛ւք զմիմեանս[3225]։
[3225] Բազումք. Կիւրիա... զոր իսկզբանէ ունէաք։
5 Եւ այժմ աղաչում եմ քեզ, ո՛վ Տիկին, որ սիրենք միմեանց. ոչ թէ մի նոր պատուիրան եմ գրում քեզ, այլ այն, ինչ որ ի սկզբանէ ունէինք:
5 Հիմա քեզի կ’աղաչեմ, ո՛վ տիկին, նոր պատուիրանք մը չեմ գրեր քեզի, հապա զայն որ սկիզբէն ունէինք, որ մէկզմէկ սիրենք։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: И ныне прошу тебя, госпожа, не как новую заповедь предписывая тебе, но ту, которую имеем от начала, чтобы мы любили друг друга.
1:5  καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν καινὴν γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾽ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους.
1:5. καὶ (And) νῦν (now) ἐρωτῶ (I-entreat-unto) σε, (to-thee,"κυρία, (Authority-belonged,"οὐχ (not) ὡς (as) ἐντολὴν (to-a-finishing-in) γράφων (scribing) σοι (unto-thee) καινὴν (to-fresh,"ἀλλὰ (other) ἣν (to-which) εἴχαμεν (we-were-holding) ἀπ' (off) ἀρχῆς, (of-a-firsting,"ἵνα (so) ἀγαπῶμεν (we-might-excess-off-unto) ἀλλήλους . ( to-one-to-other )
5. And now I beseech thee, lady, not as though I wrote to thee a new commandment, but that which we had from the beginning, that we love one another.
1:5. And now I petition you, Lady, not as if writing a new commandment to you, but instead that commandment which we have had from the beginning: that we love one another.
1:5. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.
And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another:

5: И ныне прошу тебя, госпожа, не как новую заповедь предписывая тебе, но ту, которую имеем от начала, чтобы мы любили друг друга.
1:5  καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν καινὴν γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾽ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους.
1:5. And now I petition you, Lady, not as if writing a new commandment to you, but instead that commandment which we have had from the beginning: that we love one another.
1:5. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christian Love.A. D. 90.
5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

We come now more into the design and substance of the epistle; and here we have,

I. The apostle's request: Now, I beseech thee, lady. Considering what it is that he entreats, the way of address is very remarkable; it is not any particular boon or bounty to himself, but common duty and observance of divine command. Here he might command or charge; but harsher measures are worse than needless where milder will prevail; and the apostolical spirit is, of all other, the most tender and endearing. Whether out of deference to her ladyship, or apostolical meekness, or both, he condescends to beseech: And now I beseech thee, lady. He may be supposed speaking as another apostle does to a certain master to whom he writes: Wherefore, though I might be very bold in Christ (and according to the power with which Christ hath entrusted me) to enjoin thee that which is convenient, yet, for love's sake I rather beseech thee, being such a one as the aged, the elder. Love will avail where authority will not; and we may often see that the more authority is urged the more it is slighted. The apostolical minister will love and beseech his friends into their duty.

II. The thing requested of the lady and her children--Christian sacred love: That we love one another, v. 5. Those that are eminent in any Christian virtue have yet room to grow therein. But, as touching brotherly love, you need not that I write unto you; for you yourselves are taught of God to love one another. But we beseech you, brethren (and sisters), that you increase more and more, 1 Thess. iv. 9, 10.

1. This love is recommended, (1.) From the obligation thereto--the commandment. Divine command should sway our mind and heart. (2.) From the antiquity of the obligation: Not as though I wrote a new commandment unto thee, but that which we had from the beginning, v. 5. This commandment of mutual Christian love may be said to be a new one in respect of its new enaction and sanction by the Lord Christ; but yet, as to the matter of it (mutual holy love), it is as old as natural, Jewish, or Christian religion. This commandment must every where attend Christianity, that the disciples of it must love one another.

2. Then this love is illustrated from the fruitful nature of it: And this is love, that we walk after his commandments, v. 5. This is the test of our love to God, our obedience to him. This is love to ourselves, to our own souls, that we walk in obedience to divine commands. In keeping them there is great reward. This is love to one another, to engage one another to walk in holiness; and this is the evidence of our sincere, mutual, Christian love--that we (in other things) walk after God's commands. There may be mutual love that is not religious and Christian; but we know ours to be so, by our attendance to all other commands besides that of mutual love. Universal obedience is the proof of the goodness and sincerity of Christian virtues; and those that aim at all Christian obedience will be sure to attend to Christian love. This is a fundamental duty in the gospel-charter: This is the commandment, that, as you have heard from the beginning, you should walk in it (v. 6), that is, walk in this love. The foresight of the decay of this love, as well as of other apostasy, might engage the apostle to inculcate this duty, and this primordial command, the more frequently, the more earnestly.
Adam Clarke: Commentary on the Bible - 1831
1:5: That which we had from the beginning - The commandment to love one another was what they had heard from the first publication of Christianity, and what he wishes this excellent woman to inculcate on all those under her care. The mode of address here shows that it was a person, not a Church, to which the apostle wrote.
Albert Barnes: Notes on the Bible - 1834
1:5: And now I beseech thee, lady - Dr, "And now I entreat thee, Kyria," (κυρία kuria.) See the introduction, Section 2. If this was her proper name, there is no impropriety in supposing that he would address her in this familiar style. John was probably then a very old man; the female to whom the Epistle was addressed was doubtless much younger.
Not as though I wrote a new commandment unto thee - John presumed that the command to love one another was understood as far as the gospel was known; and he might well presume it, for true Christianity never pRev_ails anywhere without prompting to the observance of this law. See the notes at Th1 4:9.
But that which we had from the beginning - From the time when the gospel was first made known to us. See the notes at Jo1 2:7; Jo1 3:11.
That we love one another - That is, that there be among the disciples of Christ mutual love; or that in all circumstances and relations they should love one another, Joh 15:12, Joh 15:17. This general command, addressed to all the disciples of the Saviour, John doubtless means to say was as applicable to him and to the pious female to whom he wrote as to any others, and ought to be exercised by them toward all true Christians; and he exhorts her, as he did all Christians, to exercise it. It was a command upon which, in his old age, he loved to dwell; and he had little more to say to her than this, to exhort her to obey this injunction of the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: not: Jo1 2:7, Jo1 2:8, Jo1 3:11
that we: Joh 13:34, Joh 13:35, Joh 15:12; Gal 5:22; Eph 5:2; Th1 4:9; Heb 13:1; Pe1 1:22, Pe1 1:23, Pe1 4:8; Pe2 1:7; Jo1 3:14-18, Jo1 3:23, Jo1 4:7-12, Jo1 4:20
John Gill
And now I beseech thee, lady,.... Or "Kyria", which word the Syriac and Arabic versions retain, as if it was a proper name: the apostle having finished the inscription, salutation, and congratulation in the preceding verses, passes to an exhortation and entreaty to observe the commandment of love to one another, which is not a new commandment, but what was from the beginning:
not as though I wrote a new commandment, &c. See Gill on 1Jn 2:7 and See Gill on 1Jn 2:8.
John Wesley
That which we had from the beginning - Of our Lord's ministry. Indeed it was, in some sense, from the beginning of the world. That we may love one another - More abundantly.
Robert Jamieson, A. R. Fausset and David Brown
I beseech--rather (compare Note, see on 1Jn 5:16), "I request thee," implying some degree of authority.
not . . . new commandment--It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on 1Jn 2:7-8).
that we--implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.
1:61:6: Եւ ա՛յս է սէրն, զի գնասցո՛ւք ըստ պատուիրանաց նորա. եւ ա՛յս է պատուիրանն, զի որպէս լուարուքն իսկզբանէ՝ ըստ նմի՛ն գնասջի՛ք[3226]։ [3226] Ոմանք. Պատուիրան. զի զոր լուարուք իսկզբանէ, ըստ նմին գնասցուք։
6 Եւ ա՛յս է սէրը. որ ընթանանք ըստ նրա պատուիրանների: Եւ ա՛յս է պատուիրանը, որ ի սկզբանէ լսեցիք, որպէսզի ըստ այնմ էլ ընթանաք:
6 Սէրը այս է, որ անոր պատուիրանքներուն համեմատ քալենք ու պատուիրանքը այս է, որ ինչպէս սկիզբէն ի վեր լսեցինք, անոր համեմատ քալէք։
Եւ այս է սէրն, զի գնասցուք ըստ պատուիրանաց նորա. եւ այս է պատուիրանն, զի որպէս լուարուքն ի սկզբանէ` ըստ նմին գնասջիք:

1:6: Եւ ա՛յս է սէրն, զի գնասցո՛ւք ըստ պատուիրանաց նորա. եւ ա՛յս է պատուիրանն, զի որպէս լուարուքն իսկզբանէ՝ ըստ նմի՛ն գնասջի՛ք[3226]։
[3226] Ոմանք. Պատուիրան. զի զոր լուարուք իսկզբանէ, ըստ նմին գնասցուք։
6 Եւ ա՛յս է սէրը. որ ընթանանք ըստ նրա պատուիրանների: Եւ ա՛յս է պատուիրանը, որ ի սկզբանէ լսեցիք, որպէսզի ըստ այնմ էլ ընթանաք:
6 Սէրը այս է, որ անոր պատուիրանքներուն համեմատ քալենք ու պատուիրանքը այս է, որ ինչպէս սկիզբէն ի վեր լսեցինք, անոր համեմատ քալէք։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Любовь же состоит в том, чтобы мы поступали по заповедям Его. Это та заповедь, которую вы слышали от начала, чтобы поступали по ней.
1:6  καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ· αὕτη ἡ ἐντολή ἐστιν, καθὼς ἠκούσατε ἀπ᾽ ἀρχῆς, ἵνα ἐν αὐτῇ περιπατῆτε.
1:6. καὶ (And) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) ἀγάπη, (an-excessing-off,"ἵνα (so) περιπατῶμεν (we-might-tread-about-unto) κατὰ (down) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) αὐτοῦ: (of-it) αὕτη (the-one-this) ἡ (the-one) ἐντολή (a-finishing-in) ἐστιν, (it-be) καθὼς (down-as) ἠκούσατε (ye-heard) ἀπ' (off) ἀρχῆς, (of-a-firsting,"ἵνα (so) ἐν (in) αὐτῇ (unto-it) περιπατῆτε. (ye-might-tread-about-unto)
6. And this is love, that we should walk after his commandments. This is the commandment, even as ye heard from the beginning, that ye should walk in it.
1:6. And this is love: that we walk according to his commandments. For this is the commandment that you have heard in the same way from the beginning, and in which you should walk.
1:6. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.
And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it:

6: Любовь же состоит в том, чтобы мы поступали по заповедям Его. Это та заповедь, которую вы слышали от начала, чтобы поступали по ней.
1:6  καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ· αὕτη ἡ ἐντολή ἐστιν, καθὼς ἠκούσατε ἀπ᾽ ἀρχῆς, ἵνα ἐν αὐτῇ περιπατῆτε.
1:6. And this is love: that we walk according to his commandments. For this is the commandment that you have heard in the same way from the beginning, and in which you should walk.
1:6. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: And this is love - That is, our love is shown and proved by our walking according to the commandments of God; for love is the principle of obedience.
Albert Barnes: Notes on the Bible - 1834
1:6: And this is love, that we walk after his commandments - This is the proper expression or evidence of love to God. See the notes at Joh 14:15, Joh 14:21.
This is the commandment - That is, this is his great and special commandment; the one by which his disciples are to be especially characterized, and by which they are to be distinguished in the world. See the notes at Joh 13:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: this is love: Joh 14:15, Joh 14:21, Joh 15:10, Joh 15:14; Rom 13:8, Rom 13:9; Gal 5:13, Gal 5:14; Jo1 5:3, Jo1 5:15
This is the: Jo2 1:5; Jo1 2:24
John Gill
And this is love, that we walk after his commandments,.... By observing them as a rule of conversation, in so doing love is shown to God; and such may expect the fresh discoveries of the love of God to, them; See Gill on 1Jn 5:3;
this is the commandment, that as ye have heard from the beginning,
ye should walk in it; that is, this is the will of God, that his people should walk in the truth of the Gospel, and abide by it, as they heard and received it at their first conversion, from the mouths of the apostles, or other faithful ministers of the word; a reason for which, is given in 2Jn 1:7.
John Wesley
And this is the proof of true love, universal obedience built on the love of God. This - Love. Is the great commandment which ye have heard from the beginning - Of our preaching.
Robert Jamieson, A. R. Fausset and David Brown
"Love is the fulfilling of the law" (Rom 13:10), and the fulfilling of the law is the sure test of love.
This is the commandment--Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.
1:71:7: Զի բազում մոլորեցուցիչք ելին յաշխարհս. որ ոք ո՛չ խոստովանի զՅիսուս Քրիստոս եկեալ մարմնով, նա մոլորեցուցի՛չ է՝ եւ Նե՛ռն[3227]։ էբ [3227] Ոմանք. Ելին յաշխարհ, որք ոչ խոստովանին... նա է մոլորեցուցիչ եւ Նեռն։
7 Բազում մոլորեցնողներ են երեւան եկել աշխարհում. ով որ չի խոստովանում Յիսուս Քրիստոսին՝ մարմնով եկած, նա մոլորեցնող է եւ Նեռ:
7 Վասն զի շատ մոլորեցնողներ ելան աշխարհի մէջ, որոնք Յիսուս Քրիստոսը մարմնով եկած չեն ընդունիր։ Անոնք մոլորեցնող ու Նեռ են։
Զի բազում մոլորեցուցիչք ելին յաշխարհ. [4]որ ոք ոչ խոստովանի`` զՅիսուս Քրիստոս եկեալ մարմնով, նա մոլորեցուցիչ է եւ Նեռն:

1:7: Զի բազում մոլորեցուցիչք ելին յաշխարհս. որ ոք ո՛չ խոստովանի զՅիսուս Քրիստոս եկեալ մարմնով, նա մոլորեցուցի՛չ է՝ եւ Նե՛ռն[3227]։ էբ
[3227] Ոմանք. Ելին յաշխարհ, որք ոչ խոստովանին... նա է մոլորեցուցիչ եւ Նեռն։
7 Բազում մոլորեցնողներ են երեւան եկել աշխարհում. ով որ չի խոստովանում Յիսուս Քրիստոսին՝ մարմնով եկած, նա մոլորեցնող է եւ Նեռ:
7 Վասն զի շատ մոլորեցնողներ ելան աշխարհի մէջ, որոնք Յիսուս Քրիստոսը մարմնով եկած չեն ընդունիր։ Անոնք մոլորեցնող ու Նեռ են։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: Ибо многие обольстители вошли в мир, не исповедующие Иисуса Христа, пришедшего во плоти: такой [человек] есть обольститель и антихрист.
1:7  ὅτι πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες ἰησοῦν χριστὸν ἐρχόμενον ἐν σαρκί· οὖτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος.
1:7. ὅτι (To-which-a-one) πολλοὶ ( much ) πλάνοι ( wandered ) ἐξῆλθαν (they-came-out) εἰς (into) τὸν (to-the-one) κόσμον, (to-a-configuration,"οἱ (the-ones) μὴ (lest) ὁμολογοῦντες ( along-fortheeing-unto ) Ἰησοῦν (to-an-Iesous) Χριστὸν (to-Anointed) ἐρχόμενον ( to-coming ) ἐν (in) σαρκί: (unto-a-flesh) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) πλάνος (wandered) καὶ (and) ὁ (the-one) ἀντίχριστος. (ever-a-one-anointed)
7. For many deceivers are gone forth into the world, they that confess not that Jesus Christ cometh in the flesh. This is the deceiver and the antichrist.
1:7. For many deceivers have gone out into the world, those who do not confess that Jesus Christ has arrived in the flesh. Such a one as this is a deceiver and an antichrist.
1:7. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist:

7: Ибо многие обольстители вошли в мир, не исповедующие Иисуса Христа, пришедшего во плоти: такой [человек] есть обольститель и антихрист.
1:7  ὅτι πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες ἰησοῦν χριστὸν ἐρχόμενον ἐν σαρκί· οὖτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος.
1:7. For many deceivers have gone out into the world, those who do not confess that Jesus Christ has arrived in the flesh. Such a one as this is a deceiver and an antichrist.
1:7. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Особенным поводом к усиленному апостольскому увещанию госпоже и ее детям является появление в мире и в Церкви многих обольстителей и антихристов, о которых писал Апостол и в первом своем послании (II:18, 19, 26; IV:1-3). Разница, по-видимому, лишь та, что называемые в рассматриваемом месте ст. 8: лжеучители не исповедовали не только Иисуса Христа, во плоти пришедшего, но и Христа, имеющего придти, ercomenon, т. е., не исповедывали ни первого, ни второго пришествия Господа, отрицали самую возможность вочеловечения Сына Божия, следовательно, отрицали самую основу христианства. Из слов: "не исповедающе Иисуса Христа грядуща", а не: прошедшее (elqonta), "во плоти" видно, что были некоторые, отвергавшие второе пришествие Христово. И Сам Господь, когда говорит, что многие придут под именем Моим, говорит не о первом Своем пришествии, а о втором. Впрочем, совершенно справедливо, что отвергающий второе пришествие не признает и первого. Ибо, если Господь приходил уже во плоти и обещал еще прийти, то, очевидно, отвергающий второе пришествие отвергает и первое. "Кто верует, что Господь приходил, тот с верою примет и обещание Его, пришедшего. А кто отвергает обещание, тому ничто не препятствует отрицать и первое пришествие. Посему-то, полагаю, и выражался возлюбленный: "грядуща", а не "пришедша", чтобы одним словом обнять отрицающих оба пришествия Господни" (блаж. Феофил.). Понятна поэтому одинаковая суровость обличения Апостолом Иоанном лжеучителей как в первом, так и во втором своем послании. В ст. 8: Апостол указывает и ту цель, с какою Он предлагает столь настойчивые предупреждения против обольщения со стороны лжеучителей; "чтобы нам не потерять того, над чем мы трудились, но чтобы получить полную награду" (ср. Гал 4:11, 1: Сол 3:5). Устраняет этим Апостол и возможное возражение со стороны обольщенных лжеучителями. "Иной из такого рода людей, может быть, скажет: если я не верую в пришествие Христово во плоти, но проведу жизнь в добрых делах, ужели с этими делами не могу стать наряду с благочестивыми? ужели не могу получить награды за оные? Апостол впереди уничтожает такое возражение. Он говорит: кто отрицает пришествие Христа во плоти, тот пусть и не думает ни о получении полного воздаяния за дела, какое предложит истинно верующим, ни о причтении себя к совершенно благочестивым. Напротив, всякий, преступающий заповедь Его, т. е. Христа, пришедшего во плоти, и не пребывающий в учении Его, не имеет Бога. Ибо если на Того, Кто пришел научить людей совершенному богопознанию, смотрит с пренебрежением, то как может быть еще богочестивым, когда презирает самого Учителя божественных предметов? Нет, такой человек безбожник" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Deceivers Condemned.A. D. 90.
7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

In this principal part of the epistle we find,

I. The ill news communicated to the lady-seducers are abroad: For many deceivers have entered into the world. This report is introduced by a particle that bespeaks a reason of the report. "You have need to maintain your love, for there are destroyers of it in the world. Those who subvert the faith destroy the love; the common faith is one ground of the common love;" or, "You must secure your walk according to the commands of God; this will secure you. Your stability is likely to be tried, for many deceivers have entered into the world." Sad and saddening news may be communicated to our Christian friends; not that we should love to make them sorry, but to fore-warn is the way to fore-arm them against their trials. Now here is, 1. The description of the deceiver and his deceit--he confesses not that Jesus Christ has come in the flesh (v. 7); he brings some error or other concerning the person of the Lord Jesus; he either confesses not that Jesus Christ is the same person, or that Jesus of Nazareth was the Christ, the anointed of God, the Messiah promised of old for the redemption of Israel, or that the promised Messiah and Redeemer has come in the flesh, or into the flesh, into our world and into our nature; such a one pretends that he is yet to be expected. Strange that after such evidence any should deny that the Lord Jesus is the Son of God and Saviour of the world! 2. The aggravation of the case--such a one is a deceiver and an antichrist (v. 7); he deludes souls and undermines the glory and kingdom of the Lord Christ. He must be an impostor, a wilful deceiver, after all the light that has been afforded, and all the evidence that Christ has given concerning himself, and the attestation God has given concerning his Son; and he is a wilful opposer of the person, and honour, and interest of the Lord Christ, and as such shall be reckoned with when the Lord Christ comes again. Let us not think it strange that there are deceivers and opposers of the Lord Christ's name and dignity now, for there were such of old, even in the apostle's times.

II. The counsel given to this elect household hereupon. Now care and caution are needful: Look to yourselves, v. 8. The more deceivers and deceits abound, the more watchful the disciples must be. Delusions may so prevail that even the elect may be endangered thereby. Two things they must beware of:-- 1. That they lose not what they have wrought (v. 8), what they have done or what they have gained. It is a pity that any religious labour should be in vain; some begin well, but at last lose all their pains. The hopeful gentleman, who had kept the commands of the second table from his youth up, lost all for want of less love to the world and more love to Christ. Professors should take care not to lose what they have gained. Many have not only gained a fair reputation for religion, but much light therein, much conviction of the evil of sin, the vanity of the world, the excellency of religion, and the power of God's word. They have even tasted of the powers of the world to come, and the gifts of the Holy Spirit; and yet at last lose all. You did run well, who hindered you, that you should not obey (or not go on to obey) the truth? Sad it is that fair and splendid attainments in the school of Christ should all be lost at last. 2. That they lose not their reward, none of it, no portion of that honour, or praise, or glory that they once stood fair for. That we (or you, as in some copies) receive a full reward. "Secure you as full a reward as will be given to any in the church of God; if there are degrees of glory, lose none of that grace (that light, or love, or peace) which is to prepare you for the higher elevation in glory. Hold fast that which thou hast (in faith, and hope, and a good conscience), that no man take thy crown, that thou neither lose it nor any jewel out of it," Rev. iii. 11. The way to attain the full reward is to abide true to Christ, and constant in religion to the end.

III. The reason of the apostle's counsel, and of their care and caution about themselves, which is twofold:-- 1. The danger and evil of departure from gospel light and revelation; it is in effect and reality a departure from God himself: Whosoever transgresseth (transgresseth at this dismal rate), and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God; it is that whereby God draws souls to salvation and to himself. Those who revolt thence, in so doing revolt from God. 2. The advantage and happiness of firm adherence to Christian truth; it unites us to Christ (the object or subject-matter of that truth), and thereby to the Father also; for they are one. He that abideth (rooted and grounded) in the doctrine of Christ, he hath both the Father and the Son. By the doctrine of Christ we are enlightened in the knowledge of the Father and the Son; by it we are sanctified for the Father and the Son; thereupon we are enriched with holy love to the Father and the Son; and thereby prepared for the endless enjoyment of the Father and the Son. Now you are clean through the word which I have spoken to you, John xv. 3. This purity makes meet for heaven. The great God, as he has set his seal to the doctrine of Christ, so he puts a value upon it. We must retain that holy doctrine in faith and love, as we hope or desire to arrive at blessed communion with the Father and the Son.
Adam Clarke: Commentary on the Bible - 1831
1:7: For many deceivers, etc. - Of these he had spoken before, see Jo1 4:1, etc. And these appear to have been Gnostics, for they denied that Jesus was come in the flesh. And this doctrine, so essential to salvation, none could deny but a deceiver and an antichrist. Instead of εισηλθον are entered in, many excellent MSS. and versions have εξηλθον, are gone out. The sense is nearly the same.
Albert Barnes: Notes on the Bible - 1834
1:7: For - Ὅτι Hoti. This word "for" is not here to be regarded as connected with the pRev_ious verse, and as giving a reason why there should be the exercise of mutual love, but is rather to be understood as connected with the following verse, Jo2 1:8, and as giving a reason for the caution there expressed: "Because it is a truth that many deceivers have appeared, or since it has occurred that many such are abroad, look to yourselves lest you be betrayed and ruined." The fact that there were many such deceivers was a good reason for being constantly on their guard, lest they should be so far drawn away as not to receive a full reward.
Many deceivers are entered into the world - Are abroad in the world, or have appeared among men. Several manuscripts read here, "have gone out into the world," (ἐξῆλθον exē lthon,) instead of "have entered into," εἰσῆλθον eisē lthon. The common reading is the correct one, and the other was originated, probably, from the unusual form of the expression, "have come into the world," as if they had come from another abode. That, however, is not necessarily implied, the language being such as would he properly used to denote the idea that there were such deceivers in the world.
Who confess not that Jesus Christ is come in the flesh - Who maintain that he assumed only the appearance of a man, and was not really incarnate. See the notes at Jo1 4:2-3.
This is a deceiver - Everyone who maintains this is to be regarded as a deceiver.
And an antichrist - See the notes at Jo1 2:18; Jo1 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: many: Pe2 2:1-3; Jo1 2:18-22, Jo1 4:1
who: Joh 1:14; Ti1 3:16; Jo1 4:2; Rev 12:9, Rev 13:14
This is: Jo1 2:22, Jo1 4:3
Geneva 1599
(3) For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
(3) Antichrists fighting against the person and office of Christ had already crept into the Church, in the time of the apostles.
John Gill
For many deceivers are entered into the world,.... By whom are meant false teachers, who are described by their quality, "deceivers", deceitful workers, pretending to be ministers of Christ, to have a: value for truth, a love for souls, and a view to the glory of God, but lie in wait to deceive, and handle the word of God deceitfully; and by their quantity or number, "many", and so likely to do much mischief; and by the place where they were, they were "entered into the world"; or "gone out into the world", as the Alexandrian copy and some others, and the Vulgate Latin and Syriac versions read; See Gill on 1Jn 4:1; and by their tenet,
who confess not that Jesus Christ is come in the flesh; these were not the Jews who denied that Jesus was the Christ, though they would not allow that Christ was come in the flesh; but these were some who bore the Christian name, and professed to believe in Jesus Christ, but would not own that he was really incarnate, or assumed a true human nature, only in appearance; and denied that he took true and real flesh of the virgin, but only seemed to do so; and these are confuted by the apostle, 1Jn 1:1; and upon everyone of these he justly fixes the following character.
This is a deceiver and an antichrist; one of the deceivers that were come into the world, and one of the antichrists that were already in it; and who were the forerunners of the man of sin, and in whom the mystery of iniquity already began to work; for antichrist does not design anyone particular individual person, but a set of men, that are contrary to Christ, and opposers of him.
John Wesley
Carefully keep what ye have heard from the beginning, for many seducers are entered into the world, who confess not Jesus Christ that came in the flesh - Who disbelieve either his prophetic, or priestly, or kingly office. Whosoever does this is the seducer - From God. And the antichrist - Fighting against Christ.
Robert Jamieson, A. R. Fausset and David Brown
As love and truth go hand in hand (2Jn 1:3-4), he feels it needful to give warning against teachers of untruth.
For--giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jn 1:6).
many-- (1Jn 2:18; 1Jn 4:1).
are entered--The oldest manuscripts read, "have gone forth," namely, from us.
confess not . . . Jesus . . . in the flesh--the token of Antichrist.
is come--Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [NEANDER]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mt 11:3; Heb 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [BENGEL].
This is a, &c.--Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.
1:81:8: Զգո՛յշ լինիջիք անձանց, զի՝ մի՛ կորուսանիցէք զոր վաստակեցէքն, այլ զի առնուցուք բովանդակ զվարձն[3228]։ [3228] Ոմանք. Բովանդակ զվարձս։
8 Զգո՛յշ եղէք ինքներդ ձեր հանդէպ, որպէսզի չկորցնէք ինչ որ վաստակեցիք, այլ ստանաք բովանդակ վարձը:
8 Զգուշութիւն ըրէք ձեր անձերուն, որ աշխատանքնիս չկորսնցնենք, հապա որպէս զի լման վարձք առնենք։
Զգոյշ լինիջիք անձանց զի մի՛ [5]կորուսանիցէք` զոր վաստակեցէքն, այլ զի առնուցուք`` բովանդակ զվարձսն:

1:8: Զգո՛յշ լինիջիք անձանց, զի՝ մի՛ կորուսանիցէք զոր վաստակեցէքն, այլ զի առնուցուք բովանդակ զվարձն[3228]։
[3228] Ոմանք. Բովանդակ զվարձս։
8 Զգո՛յշ եղէք ինքներդ ձեր հանդէպ, որպէսզի չկորցնէք ինչ որ վաստակեցիք, այլ ստանաք բովանդակ վարձը:
8 Զգուշութիւն ըրէք ձեր անձերուն, որ աշխատանքնիս չկորսնցնենք, հապա որպէս զի լման վարձք առնենք։
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1:88: Наблюдайте за собою, чтобы нам не потерять того, над чем мы трудились, но чтобы получить полную награду.
1:8  βλέπετε ἑαυτούς, ἵνα μὴ ἀπολέσητε ἃ εἰργασάμεθα ἀλλὰ μισθὸν πλήρη ἀπολάβητε.
1:8. βλέπετε (Ye-should-view) ἑαυτούς, (to-selves,"ἵνα (so) μὴ (lest) ἀπολέσητε (ye-might-have-destructed-off) ἃ ( to-which ) ἠργασάμεθα , ( we-worked-to ,"ἀλλὰ (other) μισθὸν (to-a-pay) πλήρη (to-repleted) ἀπολάβητε. (ye-might-have-had-taken-off)
8. Look to yourselves, that ye lose not the things which we have wrought, but that ye receive a full reward.
1:8. Be cautious for yourselves, lest you lose what you have accomplished, and so that, instead, you may receive a full reward.
1:8. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward:

8: Наблюдайте за собою, чтобы нам не потерять того, над чем мы трудились, но чтобы получить полную награду.
1:8  βλέπετε ἑαυτούς, ἵνα μὴ ἀπολέσητε ἃ εἰργασάμεθα ἀλλὰ μισθὸν πλήρη ἀπολάβητε.
1:8. Be cautious for yourselves, lest you lose what you have accomplished, and so that, instead, you may receive a full reward.
1:8. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
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Adam Clarke: Commentary on the Bible - 1831
1:8: Look to yourselves - Be on your guard against these seducers; watch, pray, love God and each other, and walk in newness of life.
That we lose not those things which we have wrought - That we apostles, who have been the means of your conversion, may not be deprived of you as our crown of rejoicing in the day of the Lord Jesus.
Instead of the first person plural, απολεσωμεν, etc., We lose, etc., many MSS., versions, and fathers, read the whole clause in the second person plural, απολεσητε, Ye lose, etc. Take heed to yourselves that Ye lose not the things which Ye have wrought, but that Ye receive a full reward. This reading is more consistent and likely, and is supported by at least as good evidence as the other. We find that if these persons did not keep on their guard they might lose their salvation, and the apostles their rejoicing in the day of the Lord Jesus. Even this intimation might put them on their guard. Had the apostle said ye cannot finally fall, what a different effect would it have produced! Griesbach has placed these readings in the margin as being very probable.
Albert Barnes: Notes on the Bible - 1834
1:8: Look to yourselves - This seems to be addressed to the lady to whom he wrote, and to her children. The idea is, that they should be particularly on their guard, and that their first care should be to secure their own hearts, so that they should not be exposed to the dangerous attacks of error. When error abounds in the world, our first duty is not to attack it and make war upon it; it is to look to the citadel of our own souls, and see that all is well guarded there. When an enemy invades a land, the first thing will not be to go out against him, regardless of our own strength, or of the security of our own fortresses, but it will be to see that our forts are well manned, and that we are secure there from his assaults. If that is so, we may then go forth with confidence to meet him on the open field. In relation to an error that is in the world, the first thing for a Christian to do is to take care of his own heart.
That we lose not those things which we have wrought - Margin: "Or, gained." Some copies read: "which ye have gained, but that ye." The reading here referred to in the margin is found in several manuscripts and also in the Vulgate, the Syriac, and the Aethiopic versions. It is not, however, adopted in the late critical editions of the New Testament, and the common reading is probably genuine. The sense is not materially varied, and the common reading is not unnatural. John was exhorting the family to whom this Epistle was written to take good heed to themselves while so many artful errorists were around them, lest they should be drawn away from the truth, and lose a part of the full reward which they might hope to receive in heaven. In doing this, nothing was more natural than that he, as a Christian friend, should group himself with them, and speak of himself as having the same need of caution, and express the feeling that he ought to strive also to obtain the full reward, thus showing that he was not disposed to address an exhortation to them which he was not willing to regard as applicable to himself.
The truth which is taught here is one of interest to all Christians - that it is possible for even genuine Christians, by suffering themselves to be led into error, or by failure in duty, to lose a part of the reward which they might have obtained. The crown which they will wear in heaven will be less bright than that which they might have worn, and the throne which they will occupy will be less elevated. The rewards of heaven will be in accordance with the services rendered to the Redeemer; and it would not be right that they who turn aside, or falter in their course, should have the same exalted honours which they might have received if they had devoted themselves to God with ever-increasing fidelity. It is painful to think how many there are who begin the Christian career with burnings zeal, as if they would strike for the highest rewards in heaven, but who soon waver in their course, and fall into some paralyzing error, until at last they receive, perhaps, not half the reward which they might have obtained.
But that we receive a full reward - Such as will be granted to a life uniformly consistent and faithful; all that God has to bestow on his people when most faithful and true. But who can estimate the "full reward" of heaven, the unspeakable glory of those who make it the grand business of their lives to obtain all they can of its bliss. And who is there that does not feel that he ought to strive for a crown in which not one gem shall be missing that might have sparkled there foRev_er?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Look: Mat 24:4, Mat 24:24, Mat 24:25; Mar 13:5, Mar 13:6, Mar 13:9, Mar 13:23; Luk 21:8; Heb 12:15; Rev 3:11
that we lose: Gal 3:4, Gal 4:11; Phi 2:15, Phi 2:16, Phi 3:16; Heb 10:32, Heb 10:35; Rev 3:11
wrought: or, gained, "Some copies read, which ye have gained, but that ye receive, etc."
that we receive: Dan 12:3; Joh 4:36; Co1 3:8, Co1 3:14, Co1 15:8
Geneva 1599
(4) (e) Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
(4) He that makes shipwreck of doctrine, loses all.
(e) Beware, and take good heed.
John Gill
Look to yourselves,.... This is an exhortation to the elect lady, and her children, to look about them, and take care of themselves, and beware of these deceivers, and their doctrines:
that we lose not those things which we have wrought; or as the Alexandrian copy, and many other copies, and the Vulgate Latin, Syriac, and Ethiopic versions read, "that ye lose not those things which ye have wrought"; in embracing the Gospel, making a profession of it, walking in it, showing a zeal, and contending for it, expressing a love both by words and actions to the ministers of it, and suffering much reproach on the account of it; all which would be lost, and in vain, should they at last drop the Gospel, and embrace the errors of the wicked; see Gal 3:4. Moreover, such who do not go such lengths, as to let go the head, Christ, but retain him as the foundation, and the fundamental doctrines of the Gospel, yet, among many precious things, may lay much rubbish on this foundation; and therefore should take heed what they build upon it, since, though they themselves may be saved, their works may be destroyed, and so they suffer loss; see 1Cor 3:11; and if we read the words, "that we lose not--which we have wrought"; the sense is the same, it being only a figure which rhetoricians call communion, and it is frequently used when a common duty is exhorted to; see 1Jn 2:28; unless it should be thought that this has a peculiar reference to the ministers of the Gospel, as it may: for though the Gospel preached by them can never be lost, being the everlasting Gospel, and the word which abides for ever; yet it may be received in vain, and persons may fall from it, and imbibe error, and so the labour of Christ's faithful ministers may be so far in vain, and lost; and likewise, many souls whom they have thought they have gained to Christ, and that they have been instruments of working upon them for good, and have hoped they would be their joy and crown of rejoicing another day; when such are carried away by deceivers, fall off from the truth, ministers of the word lose what they thought they had wrought, which must give them great concern; and this is improved by the apostle into a reason and argument why the persons he wrote to should beware of seducers and their errors:
but that we receive a full reward; in heaven, and which itself is called the recompense of reward, and the reward of the inheritance; not that this is a reward of debt due to the works of men, which are not rewardable in themselves; for they are such as are due to God before they are performed; and when they are done, they are not profitable to him, nothing is given to him, or received by him; when all is done that can be done, men are unprofitable servants; but this is a reward of grace, God has of his own grace promised it to those who love and serve him; and because it will be given them of his grace, after their work is over, as wages are given to a servant when he has done his work, it goes by this name: and whereas it is said to be a "full" one, the meaning is not as if it was different to different persons, for there is but one recompense of reward, or reward of the inheritance common to all the saints; or, as if it might be incomplete in some; it only signifies a large and exceeding great reward; see Gen 15:1; in which last place the same phrase is used as here; and where the Septuagint interpreters use the same words as here; and which is thus paraphrased by the Targumist,
"the Lord give thee a good recompence in this world for thy good work, and let thy reward be "full", or "perfect", in the world to come.''
And the Jews (g) often speak of a full reward, and an equal one, to be received hereafter. Perhaps regard is here had particularly to the ministers of the Gospel, who have their reward in part here, for the workman is worthy of his reward, and they will have it in full hereafter. Moreover, the apostle might here be concerned, that he, and every faithful minister, might have their full number, they expected, that none may be missing, and which he may call a full reward: though the above copies and versions read here, as before, "ye", and "not we".
(g) Targum on Eccl. i. 3. & ii. 11. & Midrash Kohelet, fol. 72. 4.
John Wesley
That we lose not the things which we have wrought - Which every apostate does. But receive a full reward - Having fully employed all our talents to the glory of him that gave them. Here again the apostle modestly transfers it to himself.
Robert Jamieson, A. R. Fausset and David Brown
Look to yourselves--amidst the widespread prevalence of deception so many being led astray. So Christ's warning, Mt 24:4-5, Mt 24:24.
we lose not . . . we receive--The oldest manuscripts and versions read, "That YE lose not, but that YE receive."
which we have wrought--So one oldest manuscript reads. Other very old manuscripts, versions, and Fathers, read, "which YE have wrought." The we being seemingly the more difficult reading is less likely to have been a transcriber's alteration. Look that ye lose not the believing state of "truth and love," which WE (as God's workmen, 2Cor 6:1; Ti2 2:15) were the instruments of working in you.
a full reward--of grace not of debt. Fully consummated glory. If "which YE have wrought" be read with very old authorities, the reward meant is that of their "work (of faith) and labor of love." There are degrees of heavenly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory hanging on Jesus shall be fully happy. But the larger the vessel, the greater will be its capacity for receiving heavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received five cities; each according to his capacity of rule, and in proportion to his faithfulness. Compare 1Cor 15:41. "There is no half reward of the saints. It is either lost altogether, or received in full; in full communion with God" [BENGEL]. Still no service of minister or people shall fail to receive its reward.
1:91:9: Ամենայն որ յանցանիցէ՝ եւ ո՛չ կայցէ ՚ի վարդապետութեանն Քրիստոսի, զԱստուած ո՛չ ճանաչէ. որ կայ ՚ի վարդապետութեանն, նա՝ եւ զՈրդին եւ զՀա՛յր ընդունի[3229]։ [3229] Ոմանք. Որ յանցանէ, ոչ կայ. կամ՝ կացցէ ՚ի վարդապետութիւնն Քրիստոսի, եւ զԱստուած... որ կայ ՚ի վարդապետութիւնն, նա զՈրդի եւ զՀայր։
9 Ամէն ոք, ով առաջ է անցնում եւ չի մնում Քրիստոսի վարդապետութեան մէջ, չի ճանաչում Աստծուն: Ով մնում է վարդապետութեան մէջ, նա ընդունում է ե՛ւ Որդուն, ե՛ւ Հօրը:
9 Ամէն ով որ յանցանք կը գործէ ու Քրիստոսին վարդապետութեանը մէջ չի կենար, անիկա Աստուած չունի։ Ան որ Քրիստոսին վարդապետութեանը մէջ կը կենայ, անիկա Հայրն ալ ունի Որդին ալ։
Ամենայն որ յանցանիցէ եւ ոչ կայցէ ի վարդապետութեանն Քրիստոսի` զԱստուած ոչ ճանաչէ. որ կայ ի վարդապետութեանն` նա ե՛ւ զՈրդին ե՛ւ զՀայր ընդունի:

1:9: Ամենայն որ յանցանիցէ՝ եւ ո՛չ կայցէ ՚ի վարդապետութեանն Քրիստոսի, զԱստուած ո՛չ ճանաչէ. որ կայ ՚ի վարդապետութեանն, նա՝ եւ զՈրդին եւ զՀա՛յր ընդունի[3229]։
[3229] Ոմանք. Որ յանցանէ, ոչ կայ. կամ՝ կացցէ ՚ի վարդապետութիւնն Քրիստոսի, եւ զԱստուած... որ կայ ՚ի վարդապետութիւնն, նա զՈրդի եւ զՀայր։
9 Ամէն ոք, ով առաջ է անցնում եւ չի մնում Քրիստոսի վարդապետութեան մէջ, չի ճանաչում Աստծուն: Ով մնում է վարդապետութեան մէջ, նա ընդունում է ե՛ւ Որդուն, ե՛ւ Հօրը:
9 Ամէն ով որ յանցանք կը գործէ ու Քրիստոսին վարդապետութեանը մէջ չի կենար, անիկա Աստուած չունի։ Ան որ Քրիստոսին վարդապետութեանը մէջ կը կենայ, անիկա Հայրն ալ ունի Որդին ալ։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Всякий, преступающий учение Христово и не пребывающий в нем, не имеет Бога; пребывающий в учении Христовом имеет и Отца и Сына.
1:9  πᾶς ὁ προάγων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ χριστοῦ θεὸν οὐκ ἔχει· ὁ μένων ἐν τῇ διδαχῇ, οὖτος καὶ τὸν πατέρα καὶ τὸν υἱὸν ἔχει.
1:9. πᾶς (All) ὁ (the-one) προάγων (leading-before) καὶ (and) μὴ (lest) μένων (staying) ἐν (in) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) τοῦ (of-the-one) χριστοῦ (of-Anointed) θεὸν (to-a-Deity) οὐκ (not) ἔχει: (it-holdeth) ὁ (the-one) μένων (staying) ἐν (in) τῇ (unto-the-one) διδαχῇ, (unto-a-teaching,"οὗτος (the-one-this) καὶ (and) τὸν (to-the-one) πατέρα (to-a-Father) καὶ (and) τὸν (to-the-one) υἱὸν (to-a-Son) ἔχει. (it-holdeth)
9. Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son.
1:9. Everyone who withdraws and does not remain in the doctrine of Christ, does not have God. Whoever remains in the doctrine, such a one as this has both the Father and the Son.
1:9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son:

9: Всякий, преступающий учение Христово и не пребывающий в нем, не имеет Бога; пребывающий в учении Христовом имеет и Отца и Сына.
1:9  πᾶς ὁ προάγων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ χριστοῦ θεὸν οὐκ ἔχει· ὁ μένων ἐν τῇ διδαχῇ, οὖτος καὶ τὸν πατέρα καὶ τὸν υἱὸν ἔχει.
1:9. Everyone who withdraws and does not remain in the doctrine of Christ, does not have God. Whoever remains in the doctrine, such a one as this has both the Father and the Son.
1:9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Необходимость верности всему учению Христову Апостол доказывает, ст. 9, и отрицательно, говоря, что всякий, преступающий учение Христово и не пребывающий в нем, не имеет Бога (ср. 1Ин. 2:23), - и положительно, утверждая, что пребывающий в учении Христовом имеет и Отца, и Сына (ср. 1Ин. 4:14-16). "Пребывает в учении Христовом, т. е. в евангельском, тот, кто мудрствует по оному, учит, действует, соображает с ним всю жизнь внутреннюю и внешнюю" (блаж. Феофил.).

Теперь, ст. 10-11, ввиду гибельности лжеучения, отрицавшего воплощения в Иисусе Христе Сына Божия, Апостол, настоятельно предостерегая христиан от обольщения лжеучителями, требует от своих духовных чад избегать всякого общения с лжеучителями, - разумеется, прежде всего, остерегаться их, как учителей, и бегать их гибельного лжеучения, а затем удаляться общения с ними и в делах житейских. Подобную осторожность в отношении лжеучителей и нечестивцев советовал христианам и Апостол Павел (2: Фес 3:6; Рим 5:22).
Adam Clarke: Commentary on the Bible - 1831
1:9: Whosoever transgresseth - Παραβαινων· He who passes over the sacred enclosure, or goes beyond the prescribed limits; and abideth not in the doctrine - does not remain within these holy limits, but indulges himself either in excesses of action or passion; hath not God for his Father, nor the love of God in his heart.
Hath both the father and the Son - He who abideth in the doctrine of Christ, his body is a temple of the Holy Trinity, and he has communion with the Father as his Father, and with the Son as his Savior and Redeemer.
Albert Barnes: Notes on the Bible - 1834
1:9: Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God - In the doctrine which Christ taught, or the true doctrine respecting him. The language is somewhat ambiguous, like the phrase "the love of Christ," which may mean either his love to us, or our love to him. Compare Joh 15:9. It is difficult to determine here which is the true sense - whether it means the doctrine or precepts which he taught, or the true doctrine respecting him. Macknight understands by it the doctrine taught by Christ and his apostles. It would seem most probable that this is the sense of the passage, but then it would include, of course, all that Christ taught respecting himself, as well as his other instructions. The essential idea is, that the truth must be held respecting the precepts, the character, and the work of the Saviour. Probably the immediate allusion here is to those to whom John so frequently referred as "antichrist," who denied that Jesus had come in the flesh, Jo2 1:7. At the same time, however, he makes the remark general, that if anyone did not hold the true doctrine respecting the Saviour, he had no real knowledge of God. See Joh 1:18; Joh 5:23; Joh 15:23; Joh 17:3; Jo1 2:23.
Hath not God - Has no true knowledge of God. The truth taught here is, that it is essential for piety to hold the true doctrine respecting Christ.
He that abideth in the doctrine of Christ - In the true doctrine respecting Christ, or in the doctrine which he taught.
He hath both the Father and the Son - There is such an intimate union between the Father and the Son, that he who has just views of the one has also of the other. Compare the Joh 14:7, Joh 14:9-11 notes; Jo1 2:23 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: abideth not: Joh 15:6; Jo1 2:22-24
the doctrine: Joh 7:16, Joh 7:17; Act 2:42; Col 3:16; Tit 2:10; Heb 6:1
hath not: Mat 11:27; Luk 10:22; Joh 5:23, Joh 14:6
He that: Heb 3:14
he hath: Jo1 1:3
John Gill
Whosoever transgresseth,.... Not the law of God, of which everyone is a transgressors and that daily, in thought, word, or deed; but who passes over the rule and standard of doctrine, the word of God, and will not adhere to that, nor walk according to it, but rejects and despises that rule:
and abideth not in the doctrine of Christ; which he received from his Father, and delivered to his apostles, and of which he is the sum and substance; the doctrine which is concerning his person as the Son of God, and as truly God, and the union of the two natures, divine and human, in his one person; and concerning his office, as the Mediator, surety, and messenger of the covenant, and as the prophet, priest, and King of his church; and concerning his incarnation, obedience, sufferings, death, resurrection from the dead, ascension to heaven, session at God's right hand, intercession for his people, and second coming to judgment; concerning peace and pardon by his blood, atonement by his sacrifice, justification by his righteousness, and complete salvation by him: this is , "the doctrine of the King Messiah", or the Messiah's Talmud (h), to use the Jewish phrase, and which agrees with John's. Now, whoever has embraced and professed this doctrine, but errs concerning it, and rejects it, and abides not in it, as Satan abode not in the truth, appears to be of him:
hath not God; for his Father, but the devil, the father of lies; he has no true knowledge of God, for there is none but in Christ, whose doctrine such an one has denied; nor has he, nor can he, have communion with him, nor any interest in him.
He that abideth in the doctrine of Christ; as he hath received and professed it; neither can anything remove him from it, not the arguments of false teachers, nor the reproaches and persecutions of men, or the snares and allurements of the world:
he hath both the Father and the Son; he has an interest in them both, and has knowledge of each of them, and fellowship with them. The Alexandrian copy and the Vulgate Latin version leave out the phrase, "of Christ", in the preceding clause, and only read, "in the doctrine"; and the Syriac version, "in his doctrine"; the sense is the same.
(h) Bereshit Rabba, sect. 98. fol. 85. 3.
John Wesley
Receive this as a certain rule: Whosoever transgresseth - Any law of God. Hath not God - For his Father and his God. He that abideth in the doctrine of Christ - Believing and obeying it. He hath both the Father and the Son - For his God.
Robert Jamieson, A. R. Fausset and David Brown
The loss (2Jn 1:8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ.
transgresseth--The oldest manuscripts and versions read, "Every one who takes the lead"; literally, "goes," or "leads on before"; compare Jn 10:4, "He goeth before them" (not the same Greek). Compare 3Jn 1:9, "Loveth to have the pre-eminence."
hath not God-- (1Jn 2:23; 1Jn 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense.
He--emphatical: He and He alone.
1:101:10: Եթէ ոք գայցէ առ ձեզ՝ եւ զվարդապետութիւնս զայս ո՛չ ունիցի, մի՛ ընդունիք զնա ՚ի տուն, եւ մի՛ ողջոյն տայցէք նմա[3230]։ [3230] Բազումք. Մի՛ ընդունիցիք զնա։
10 Եթէ մէկը գայ ձեզ մօտ եւ այս վարդապետութիւնը չունենայ, նրան տուն մի՛ ընդունէք եւ նրան մի՛ ողջունէք:
10 Եթէ մէկը ձեզի գայ ու այս վարդապետութիւնը չբերէ, զանիկա տուներնիդ մի՛ ընդունիք եւ անոր բարեւ մի՛ տաք։
Եթէ ոք գայցէ առ ձեզ եւ զվարդապետութիւնս զայս ոչ ունիցի, մի՛ ընդունիցիք զնա ի տուն, եւ մի՛ ողջոյն տայցէք նմա:

1:10: Եթէ ոք գայցէ առ ձեզ՝ եւ զվարդապետութիւնս զայս ո՛չ ունիցի, մի՛ ընդունիք զնա ՚ի տուն, եւ մի՛ ողջոյն տայցէք նմա[3230]։
[3230] Բազումք. Մի՛ ընդունիցիք զնա։
10 Եթէ մէկը գայ ձեզ մօտ եւ այս վարդապետութիւնը չունենայ, նրան տուն մի՛ ընդունէք եւ նրան մի՛ ողջունէք:
10 Եթէ մէկը ձեզի գայ ու այս վարդապետութիւնը չբերէ, զանիկա տուներնիդ մի՛ ընդունիք եւ անոր բարեւ մի՛ տաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Кто приходит к вам и не приносит сего учения, того не принимайте в дом и не приветствуйте его.
1:10  εἴ τις ἔρχεται πρὸς ὑμᾶς καὶ ταύτην τὴν διδαχὴν οὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν καὶ χαίρειν αὐτῶ μὴ λέγετε·
1:10. εἴ (If) τις (a-one) ἔρχεται ( it-cometh ) πρὸς (toward) ὑμᾶς (to-ye) καὶ (and) ταύτην (to-the-one-this) τὴν (to-the-one) διδαχὴν (to-a-teaching) οὐ (not) φέρει, (it-beareth,"μὴ (lest) λαμβάνετε (ye-should-take) αὐτὸν (to-it) εἰς (into) οἰκίαν (to-a-housing-unto) καὶ (and) χαίρειν (to-joy) αὐτῷ (unto-it) μὴ (lest) λέγετε: (ye-should-forth)
10. If any one cometh unto you, and bringeth not this teaching, receive him not into house, and give him no greeting:
1:10. If anyone comes to you, and does not bring this doctrine, do not be willing to receive him into the house, and do not speak a greeting to him.
1:10. If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed:
If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed:

10: Кто приходит к вам и не приносит сего учения, того не принимайте в дом и не приветствуйте его.
1:10  εἴ τις ἔρχεται πρὸς ὑμᾶς καὶ ταύτην τὴν διδαχὴν οὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν καὶ χαίρειν αὐτῶ μὴ λέγετε·
1:10. If anyone comes to you, and does not bring this doctrine, do not be willing to receive him into the house, and do not speak a greeting to him.
1:10. If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Caution against Seducers.A. D. 90.
10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11 For he that biddeth him God speed is partaker of his evil deeds.

Here, I. Upon due warning given concerning seducers, the apostle gives direction concerning the treatment of such. They are not to be entertained as the ministers of Christ. The Lord Christ will distinguish them from such, and so would he have his disciples. The direction is negative. 1. "Support them not: If there come any unto you, and bring not this doctrine (concerning Christ as the Son of God, the Messiah and anointed of God for our redemption and salvation), receive him not into your house." Possibly this lady was like Gaius, of whom we read in the next epistle, a generous housekeeper, and hospitable entertainer of travelling ministers and Christians. These deceivers might possibly expect the same reception with others, or with the best who came there (as the blind are often bold enough), but the apostle allows it not: "Do not welcome them into your family." Doubtless such may be relieved in their pressing necessities, but not encouraged for ill service. Deniers of the faith are destroyers of souls; and it is supposed that even ladies themselves should have good understanding in the affairs of religion. 2. "Bless not their enterprises: Neither bid him God speed. Attend not their service with your prayers and good wishes." Bad work should not be consecrated or recommended to the divine benediction. God will be no patron of falsehood, seduction, and sin. We ought to bid God speed to evangelical ministration; but the propagation of fatal error, if we cannot prevent, we must not dare to countenance. Then,

II. Here is the reason of such direction, forbidding the support and patronage of the deceiver: For he that biddeth him God speed is partaker of his evil deeds. Favour and affection partake of the sin. We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people's transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defence. The Lord pardon our guilt of other persons' sins!
Adam Clarke: Commentary on the Bible - 1831
1:10: If there come any unto you - Under the character of an apostle or evangelist, to preach in your house; and bring not this doctrine, that Jesus is come in the flesh, and has died for the redemption of the world.
Receive him not unto your house - Give him no entertainment as an evangelical teacher. Let him not preach under your roof.
Neither bid him God speed - Και χαιρειν αυτῳ μη λεγερε· And do not say, Health to him - do not salute him with Peace be to thee! The usual salutation among friends and those of the same religion in the east is, Salam aleekum, "Peace be to you;" which those of the same religion will use among themselves, but never to strangers, except in very rare cases. This is the case to the present day; and, from what John says here, it was a very ancient custom. We have often seen that peace among the Hebrews comprehended every spiritual and temporal blessing. The words mean, according to the eastern use of them, "Have no religious connection with him, nor act towards him so as to induce others to believe you acknowledge him as a brother."
Albert Barnes: Notes on the Bible - 1834
1:10: If there come any unto you - Any professed teacher of religion. There can be no doubt that she to whom this Epistle was written was accustomed to entertain such teachers.
And bring not this doctrine - This doctrine which Christ taught, or the true doctrine respecting him and his religion.
Receive him not into your house - This cannot mean that no acts of kindness, in any circumstances, were to be shown to such persons; but that there was to be nothing done which could be fairly construed as encouraging or countenancing them as "religious teachers." The true rule would seem to be, in regard to such persons, that, so far as we have contact with them as neighbors, or strangers, we are to be honest, true, kind, and just, but we are to do nothing that will countenance them as religious teachers, We are not to aid their instruction, Pro 19:27; we are not to receive them into our houses, or to entertain them as religious teachers; we are not to commend them to others, or to give them any reason to use our names or influence in propagating error. It would not be difficult to practice this rule, and yet to show to others all the kindness, and all the attention in circumstances of need, which religion demands. A person who is truly consistent is never suspected of countenancing error, even when he is distinguished for liberality, and is ready, like the good Samaritan, to pour in oil and wine in the wounds of any waylaid traveler. The command not to "receive such an one into the house," in such circumstances as those referred to by John, would be probably understood literally, as he doubtless designed that it should be. To do that, to meet such persons with a friendly greeting, would be construed as countenancing their doctrine, and as commending them to others; and hence it was forbidden that they should be entertained as such. This treatment would not be demanded where no such interpretation could be put on receiving a friend or relative who held different and even erroneous views, or in showing kindness to a stranger who differed from us, but it would apply to the receiving and entertaining "a professed teacher of religion, as such;" and the rule is as applicable now as it was then.
Neither bid him God speed - Καὶ χαίρειν αὐτῷ μὴ λέγετε Kai chairein autō mē legete - "and do not say to him, hail, or joy." Do not wish him joy; do not hail, or salute him. The word used expresses the common form of salutation, as when we wish one health, success, prosperity, Mat 26:49; Act 15:23; Act 23:26; Jam 1:1. It would be understood as expressing a wish for success in the enterprise in which they were embarked; and, though we should love all people, and desire their welfare, and sincerely seek their happiness, yet we can properly wish no one success in career of sin and error.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: come: Jo2 1:11; Rom 16:17, Rom 16:18; Co1 5:11, Co1 16:22; Gal 1:8, Gal 1:9; Ti2 3:5, Ti2 3:6; Tit 3:10
neither: Gen 24:12; Psa 129:8
Geneva 1599
(5) If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed:
(5) We should have nothing to do with those who defend perverse doctrine.
John Gill
If there come any unto you,.... Under the character of a preacher;
and bring not this doctrine; or does not preach the doctrine of Christ, as before explained, but despises it, and preaches a contrary one:
receive him not into your house; neither into the house of God, suffer him not to preach there; nor into your own house, give him no entertainment there: false teachers always tried to creep into houses, where they served their own turn every way, both by feeding their bellies, and spreading their pernicious doctrines; and therefore such should: be avoided, both publicly and privately; their ministry should not be attended on in the church, or house of God; and they should not be entertained in private houses, and much less caressed:
neither bid him God speed; or give him the usual civil form of salutation, as a good day to you, all hail, all health and prosperity attend you, the Lord be with you, and the like. The word used by the Jews was which signifies "happiness"; so it is said (i), what do they salute with? "God speed"; which was forbidden to say to one that was ploughing in the seventh year. The meaning is, that with such no familiar conversation should be had, lest any encouragement should be given them; or it should induce a suspicion in the minds of other saints, that they are in the same sentiments; or it should tend to make others think favourably of them, and be a snare and a stumblingblock to weak Christians.
(i) T. Hieros. Sheviith, fol. 35. 2. Vid. Taanith. fol. 64. 2.
John Wesley
If any came to you - Either as a teacher or a brother. And bring not this doctrine - That is, advance anything contrary to it. Receive him not into your house - As either a teacher or a brother - Neither bid him God speed - Give him no encouragement therein.
Robert Jamieson, A. R. Fausset and David Brown
If there come any--as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines.
receive him not . . . neither bid him God speed--This is not said of those who were always aliens from the Church, but of those who wish to be esteemed brethren, and subvert the true doctrine [GROTIUS]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.
1:111:11: Որ ասասցէ նմա ողջոյն, կցո՛րդ լիցի չարաց գործոց նորա[3231]։ [3231] Ոմանք. Կցորդ լինիցի չարաց գործոց։
11 Ով այդպիսի մէկին ասի՝ ողջո՜յն, մասնակից կը լինի նրա չար գործերին:
11 Քանզի ով որ բարեւ տայ, անոր չար գործերուն հաղորդակից կ’ըլլայ։
Որ ասասցէ նմա Ողջոյն` կցորդ լիցի չարաց գործոց նորա:

1:11: Որ ասասցէ նմա ողջոյն, կցո՛րդ լիցի չարաց գործոց նորա[3231]։
[3231] Ոմանք. Կցորդ լինիցի չարաց գործոց։
11 Ով այդպիսի մէկին ասի՝ ողջո՜յն, մասնակից կը լինի նրա չար գործերին:
11 Քանզի ով որ բարեւ տայ, անոր չար գործերուն հաղորդակից կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Ибо приветствующий его участвует в злых делах его.
1:11  ὁ λέγων γὰρ αὐτῶ χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς.
1:11. ὁ (The-one) λέγων (forthing) γὰρ (therefore) αὐτῷ (unto-it) χαίρειν (to-joy) κοινωνεῖ (it-en-commoneth-unto) τοῖς (unto-the-ones) ἔργοις (unto-works) αὐτοῦ (of-it) τοῖς (unto-the-ones) πονηροῖς . ( unto-en-necessitated )
11. for he that giveth him greeting partaketh in his evil works.
1:11. For whoever speaks a greeting to him, is speaking with his evil works.
1:11. For he that biddeth him God speed is partaker of his evil deeds.
For he that biddeth him God speed is partaker of his evil deeds:

11: Ибо приветствующий его участвует в злых делах его.
1:11  ὁ λέγων γὰρ αὐτῶ χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς.
1:11. For whoever speaks a greeting to him, is speaking with his evil works.
1:11. For he that biddeth him God speed is partaker of his evil deeds.
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Adam Clarke: Commentary on the Bible - 1831
1:11: Is partaker of his evil deeds - He that acts towards him as if he considered him a Christian brother, and sound in the faith, puts it in his power to deceive others, by thus apparently accrediting his ministry. No sound Christian should countenance any man as a Gospel minister, who holds and preaches erroneous doctrines; especially concerning the Lord Jesus. Nor can any Christian attend the ministry of such teachers without being criminal in the sight of God. He who attends their ministry is, in effect, bidding them God speed; no matter whether such belong to an established Church, or to any congregation of dissenters from it. But what St. John says here does not mean that we should deny such the common offices of humanity, charity, and mercy. No. In these offices we are equally bound to all men; far less does it intimate that we should persecute such on account of their heretical or heterodox sentiments. No. This right has God given to no man, to no Church, to no state. They who persecute others, even for the worst heretical opinions, may expect the heaviest judgments of Almighty God.
There is a remarkable addition here in several MSS. Of the Vulgate, and in some printed editions. Ecce praedixi vobis, ut in diem Domini nostri Jesu Christi non confundamini. "Behold, I have foretold this to you, that ye may not be confounded in the day of our Lord Jesus Christ."
This addition is found in the edition of Pope Sixtus the Fifth, and in the Complutensian Polyglot; but it is not acknowledged by any of the versions, nor by any Greek MSS.
Albert Barnes: Notes on the Bible - 1834
1:11: For he that biddeth him God speed, is partaker of his evil deeds - Shows that he countenances and approves of the doctrine which is taught. Compare the notes at Ti1 5:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: partaker: Psa 50:18; Eph 5:11; Ti1 5:22; Rev 18:4
John Gill
For he that biddeth him God speed,.... Wishes him well, and success in his ministry, or in a friendly and familiar way converses with him:
is partaker of his evil deeds; he has fellowship with him, instead of reproving or shunning him, as he ought; he is an abettor of him in his principles, and so far joins in the propagation of them, and helps to spread them, and gives too much reason to think he is one with him in them.
John Wesley
For he that biddeth him God speed - That gives him any encouragement, is accessory to his evil deeds.
Robert Jamieson, A. R. Fausset and David Brown
By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. POLYCARP, the disciple of John, told contemporaries of IRENÆUS, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.
1:121:12: Բազո՛ւմ ինչ ունէի գրել առ ձեզ, այլ ո՛չ կամեցայ քարտիսիւ եւ դեղով. զի ակն ունիմ ինձէ՛ն իսկ գալ առ ձեզ, եւ բերան ՚ի բերա՛ն խօսել. զի ուրախութիւնն մեր իցէ կատարեա՛լ[3232]։ [3232] Ոսկան. Գրել ձեզ... քարտիսիւ եւ դեղով գրել. զի ակն։
12 Շատ բան ունէի ձեզ գրելու, բայց չուզեցի գրել թղթով եւ թանաքով, քանի որ յոյս ունեմ անձամբ գալ ձեզ մօտ եւ դէմառդէմ խօսել, որպէսզի մեր ուրախութիւնը կատարեալ լինի:
12 Շատ բան ունէի ձեզի գրելու, բայց չուզեցի թղթով ու մելանով գրել. վասն զի յոյս ունիմ որ ձեզի գամ ու դէմ առ դէմ խօսիմ, որպէս զի մեր ուրախութիւնը կատարեալ ըլլայ։
Բազում ինչ ունէի գրել առ ձեզ, այլ ոչ կամեցայ քարտիսիւ եւ դեղով. զի ակն ունիմ ինձէն իսկ գալ առ ձեզ, եւ բերան ի բերան խօսել. զի ուրախութիւնն մեր իցէ կատարեալ:

1:12: Բազո՛ւմ ինչ ունէի գրել առ ձեզ, այլ ո՛չ կամեցայ քարտիսիւ եւ դեղով. զի ակն ունիմ ինձէ՛ն իսկ գալ առ ձեզ, եւ բերան ՚ի բերա՛ն խօսել. զի ուրախութիւնն մեր իցէ կատարեա՛լ[3232]։
[3232] Ոսկան. Գրել ձեզ... քարտիսիւ եւ դեղով գրել. զի ակն։
12 Շատ բան ունէի ձեզ գրելու, բայց չուզեցի գրել թղթով եւ թանաքով, քանի որ յոյս ունեմ անձամբ գալ ձեզ մօտ եւ դէմառդէմ խօսել, որպէսզի մեր ուրախութիւնը կատարեալ լինի:
12 Շատ բան ունէի ձեզի գրելու, բայց չուզեցի թղթով ու մելանով գրել. վասն զի յոյս ունիմ որ ձեզի գամ ու դէմ առ դէմ խօսիմ, որպէս զի մեր ուրախութիւնը կատարեալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Многое имею писать вам, но не хочу на бумаге чернилами, а надеюсь придти к вам и говорить устами к устам, чтобы радость ваша была полна.
1:12  πολλὰ ἔχων ὑμῖν γράφειν οὐκ ἐβουλήθην διὰ χάρτου καὶ μέλανος, ἀλλὰ ἐλπίζω γενέσθαι πρὸς ὑμᾶς καὶ στόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν πεπληρωμένη ᾖ.
1:12. Πολλὰ ( To-much ) ἔχων (holding) ὑμῖν (unto-ye) γράφειν (to-scribe) οὐκ (not) ἐβουλήθην (I-was-purposed) διὰ (through) χάρτου (of-a-page) καὶ (and) μέλανος, (of-black,"ἀλλὰ (other) ἐλπίζω (I-expect-to) γενέσθαι ( to-have-had-became ) πρὸς (toward) ὑμᾶς (to-ye) καὶ (and) στόμα (to-a-mouth) πρὸς (toward) στόμα (to-a-mouth) λαλῆσαι, (to-have-spoken-unto,"ἵνα (so) ἡ (the-one) χαρὰ (a-joy) ὑμῶν (of-ye) πεπληρωμένη (having-had-come-to-be-en-filled) ᾖ. (it-might-be)
12. Having many things to write unto you, I would not with paper and ink: but I hope to come unto you, and to speak face to face, that your joy may be fulfilled.
1:12. I have much more to write to you, but I am not willing to do so through paper and ink. For I hope that I may be with you in the future, and that I may speak face to face, so that your joy may be full.
1:12. Having many things to write unto you, I would not [write] with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.
Having many things to write unto you, I would not [write] with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full:

12: Многое имею писать вам, но не хочу на бумаге чернилами, а надеюсь придти к вам и говорить устами к устам, чтобы радость ваша была полна.
1:12  πολλὰ ἔχων ὑμῖν γράφειν οὐκ ἐβουλήθην διὰ χάρτου καὶ μέλανος, ἀλλὰ ἐλπίζω γενέσθαι πρὸς ὑμᾶς καὶ στόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν πεπληρωμένη ᾖ.
1:12. I have much more to write to you, but I am not willing to do so through paper and ink. For I hope that I may be with you in the future, and that I may speak face to face, so that your joy may be full.
1:12. Having many things to write unto you, I would not [write] with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Причину краткости (второго, как затем и третьего) послания Апостол указывает в желании своем личного свидания с читателями, - разумеется, вероятно, одно из обычных апостольских путешествий по обозрению церквей.

Из приветствия от детей сестры избранной госпожи можно заключить, что они были ближайшими учениками Апостола и находились при всем, как при Апостоле Павле его ученики и спутники.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Conclusion and Salutation.A. D. 90.
12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 13 The children of thy elect sister greet thee. Amen.

The apostle concludes this letter, 1. With an adjournment of many things to personal conference: Having many things to write unto you I would not write with paper and ink; but I trust to come unto you, and speak face to face, that our joy may be full. Here it is supposed that some things are better spoken than written. The use of pen and ink may be a mercy and a pleasure; but a personal interview may be more so. The apostle was not yet too old for travel, nor consequently for travelling service. The communion of saints should be by all methods maintained; and their communion should tend to their mutual joy. Excellent ministers may have their joy advanced by their Christian friends. That I may be comforted together with you by the mutual faith both of you and me, Rom. i. 12. 2. With the presentation of service and salutation from some near relations to the lady: The children of thy elect sister greet thee. Grace was abundant towards this family; here are two elect sisters, and probably their elect children. How will they admire this grace in heaven! The apostle condescends to insert the nieces' duty (as we should call it), or dutiful salutation, to their aunt. The duty of inferior relations is to be cherished. Doubtless the apostle was easy of access, and would admit all friendly and pious communication, and was ready to enhance the good lady's joy in her nieces as well as in her children. May there by many such gracious ladies rejoicing in their gracious descendants and other relations! Amen.
Adam Clarke: Commentary on the Bible - 1831
1:12: Having many things to write - That is, I have many things that I might write to thee, but I think it best not to commit them to paper, because I hope to visit thee shortly, and speak fully of those matters, which will be a means of increasing the comfort both of thee and thy family, as well as my own. There is more comfort in mutual interviews among friends than in epistolaty correspondence,
Albert Barnes: Notes on the Bible - 1834
1:12: Having many things to write unto you - That I would wish to say. This language is such as would be used by one who was hurried, or who was in feeble health, or who hoped soon to see the person written to. In such a case only the points would be selected which were of most immediate and pressing importance, and the remainder would be reserved for a more free personal interview.
I would not write with paper - The word "paper" here conveys an idea which is not strictly correct. "Paper," as that term is now understood, was not invented until long after this period. The material designated by the word used by John (χάρτης chartē s) was the Egyptian papyrus, and the particular thing denoted was a leaf made out of that plant. The sheets were made from membranes of the plant closely pressed together. This plant was found also in Syria and Babylon, but it was produced in greater abundance in Egypt, and that was the plant which was commonly used. It was so comparatively cheap, that it in a great measure superseded the earlier materials for writing - plates of lead, or stone, or the skins of animals. It is probable that the books of the New Testament were written on this species of paper. Compare Hug, Introduction, chapter iii., Section 11.
And ink - The ink which was commonly employed in writing was made of soot and water, with a mixture of some species of gum to give it consistency and durability - Lucke. The instrument (pen) was made of a reed.
But I trust to come unto you, and speak face to face - Margin, as in Greek, "mouth to mouth." The phrase is a common one, to denote conversation with any one, especially free and confidential conversation. Compare Num 12:8; Jer 32:4.
That our joy may be full - Margin, "your." The marginal reading has arisen from a variation in the Greek copies. The word "our" is best sustained, and accords best with the connection. John would be likely to express the hope that he would find pleasure from such an interview. See the notes at Jo1 1:4. Compare Rom 1:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: many: Joh 16:12
I would: Jo3 1:13
I trust: Rom 15:24; Co1 16:5-7; Plm 1:22; Heb 13:19, Heb 13:23
face to face: Gr. mouth to mouth, Num 12:8
that: Joh 15:11, Joh 16:24, Joh 17:13; Ti2 1:4; Jo1 1:4
our: or, your
John Gill
Having many things to write unto you,.... Either on a civil, or on a religious account, concerning the state of the churches of Asia, and particularly Ephesus, and of private families and persons, and concerning the truths and doctrines of the Gospel; not that he had any new one, or any other than what they had heard from the beginning, to communicate to them, by word of mouth, for this he denies, 2Jn 1:5; wherefore this makes nothing for the unwritten traditions of the Papists, and as if the Scriptures did not contain the whole of doctrine and of the will of God.
I would not write with paper and ink; any more than what was written:
but I trust to come unto you; where they were, but where that was is not known; very likely in some parts of Asia, and it may be not far from Ephesus, since any long journey would not have been fit for the apostle to have taken in this his old age:
and speak face to face; that is, freely and familiarly converse together about things omitted in this epistle:
that our joy may be full; in seeing one another's faces, and through hearing the things that may be talked of; and since the conversation would doubtless turn on divine and evangelic things, so fulness, or a large measure of spiritual joy, may be here intended. Instead of "our joy", the Alexandrian copy, and some others, and the Vulgate Latin and the Ethiopic versions, read, "your joy".
John Wesley
Having many things to write, I was not minded to write now - Only of these, which were then peculiarly needful.
Robert Jamieson, A. R. Fausset and David Brown
I would not write--A heart full of love pours itself out more freely face to face, than by letter.
paper--made of Egyptian papyrus. Pens were then reeds split.
ink--made of soot and water, thickened with gum. Parchment was used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates.
face to face--literally, "mouth to mouth."
full--Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose.
1:131:13: Ողջո՛յն տան քեզ որդիք քեռ քո ընտրելոյ։ Շնո՛րհք ընդ ձեզ։Տունք լ̃[3233]։[3233] ՚Ի վախճանի ոմանք. Կատարումն Երկրորդ Թղթոյն Յովհ՛՛։
13 Քեզ ողջունում են քո ընտրեալ քրոջ որդիները: Շնո՜րհ ընդ ձեզ[1]:
13 Բարեւ կ’ընեն քեզի քու ընտրեալ քրոջդ որդիները*։
Ողջոյն տան քեզ որդիք քեռ քո ընտրելոյ: [6]Շնորհք ընդ ձեզ:

1:13: Ողջո՛յն տան քեզ որդիք քեռ քո ընտրելոյ։ Շնո՛րհք ընդ ձեզ։
Տունք լ̃[3233]։
[3233] ՚Ի վախճանի ոմանք. Կատարումն Երկրորդ Թղթոյն Յովհ՛՛։
13 Քեզ ողջունում են քո ընտրեալ քրոջ որդիները: Շնո՜րհ ընդ ձեզ[1]:
13 Բարեւ կ’ընեն քեզի քու ընտրեալ քրոջդ որդիները*։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Приветствуют тебя дети сестры твоей избранной. Аминь.
1:13  ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς.
1:13. Ἀσπάζεταί ( It-draweth-along-to ) σε (to-thee,"τὰ (the-ones) τέκνα (producees) τῆς (of-the-one) ἀδελφῆς (of-brethrened) σου (of-thee) τῆς (of-the-one) ἐκλεκτῆς. (of-forthed-out)
13. The children of thine elect sister salute thee.
1:13. The sons of your Elect Sister greet you.
1:13. The children of thy elect sister greet thee. Amen.
The children of thy elect sister greet thee. Amen:

13: Приветствуют тебя дети сестры твоей избранной. Аминь.
1:13  ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς.
13. The children of thine elect sister salute thee.
1:13. The sons of your Elect Sister greet you.
1:13. The children of thy elect sister greet thee. Amen.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: The children of thy elect sister - Probably her own sister, who lived at Ephesus; and, being acquainted with the apostle's writing, desired to be thus remembered to her. Elect, both in this and the first verse, signifies excellent, eminent, or honorable. See on Jo2 1:1 (note).
Amen is wanting in the most ancient MSS., and in most of the versions; but ἡ χαρις μετα σου and μεθ' ὑμων, Grace be with thee, or with you, is found in several MSS. and versions.
Subscriptions in the Versions: -
The end of the Second Epistle. - Syriac.
The Second Epistle of John is ended. - Philox. Syriac.
Praise be to God for ever, Amen! - Arabic.
In the Manuscripts: -
The Second of John. - Codex Alexandrinus and Codex Vaticanus.
The Second of John to the Parthians. - One of Colbert's MSS.
The Second catholic Epistle of St. John the apostle and divine.
There are other subscriptions, but, like the above, they are worthy of little regard.
This epistle is more remarkable for the spirit of Christian love which it breathes than for any thing else. It contains scarcely any thing that is not found in the preceding; and out of the thirteen verses there are at least eight which are found, either in so many words or in sentiment, precisely the same with those of the first epistle. The most remarkable part of it is the tenth and eleventh verses, (Jo2 1:10, Jo2 1:11) relative to the orders concerning the heretical teacher; and from them we see how such teachers were treated in the apostolic Church. They held no communion with them, afforded them no support, as teachers; but did not persecute them.
On this model the conduct of all Christians should be formed, relative to the teachers of false doctrine in general. To go thus far, we have apostolical authority, to go farther, we have none. And let us still remember, in all cases it is our duty to love even our enemies, and consequently to do them any act of humanity and mercy.
Albert Barnes: Notes on the Bible - 1834
1:13: The children of thy elect sister greet thee - Of this "elect sister" nothing more is known. It would seem probable, from the fact that she is not mentioned as sending her salutations, that she was either dead, or that she was absent. John mentions her, however, as a Christian - as one of the elect or chosen of God.
Remarks On 2 John
In view of the exposition of this Epistle we may make the following remarks:
(1) It is desirable for a family to have a character for piety so consistent and well understood that all who know it shall perceive it and love it, Jo2 1:1. In the case of this lady and her household, it would seem that, as far as they were known, they were known as a well-ordered Christian household. John said he loved such a family; and he said that it was loved by all who had any knowledge of them. What is more lovely to the view than such a household? What is better fitted to make an impression on the world favorable to religion?
(2) it is a matter of great rejoicing when any part of a family becomes truly religious, Jo2 1:4. We should rejoice with our friends, and should render unfeigned thanks to God, if any of their children are converted, and walk in the truth. No greater blessing can descend on a family than the early conversion of children; and, just as angels rejoice over one sinner that is converted, we should rejoice when the children of our friends are brought to a knowledge of the truth, and devote themselves to God in early life.
(3) it is our duty to be on our guard against the arts of the teachers of error, Jo2 1:7. They abound in every age. They are often learned, eloquent, and profound. They study and understand the arts of persuasion. They adapt their instructions to the capacity of those whom they would lead astray. They flatter their vanity; accommodate themselves to their peculiar views and tastes; court their society, and seek to share their friendship. They often appear to be eminently meek, and serious, and devout, and prayerful, for they know that no others can succeed who profess to inculcate the principles of religion. There are few arts more profound than that of leading people into error; few that are studied more, or with greater success. Every Christian, therefore, should be on his or her guard against such arts; and while he should (upon all subjects) be open to conviction, and be ready to yield his own opinions when convinced that they are wrong, yet he should yield to truth, not to people; to argument, not to the influence of the personal character of the professed religious teacher.
(4) we may see that it is possible for us to lose a portion of the reward which we might enjoy in heaven, Jo2 1:8. The rewards of heaven will be apportioned to our character, and for our services in the cause of religion in this life, and those who "sow sparingly shall reap also sparingly." Christians often begin their course with great zeal, and as if they were determined to reap the highest rewards of the heavenly world. If they should persevere in the course which they have commenced, they would indeed shine as the stars in the firmament. But, alas, their zeal soon dies away. They relax their efforts, and lose their watchfulness. They engage in some pursuit that absorbs their time, and interferes with their habits of devotion. They connive at error and sin; begin to love the comforts of this life; seek the honors or the riches of this world; and though they may be saved at last, yet they lose half their reward. It should be a fixed purpose with all Christians, and especially with such as are just entering upon the Christian life, to wear in heaven a crown as bright and studded with as many jewels as "can possibly be obtained."
(5) we may learn from this Epistle how to regard and treat the teachers of error, Jo2 1:10. We "are not to do anything that can be fairly construed as contenancing their doctrines." This simple rule would guide us to a course that is right. We are to have minds open to conviction. We are to love the truth, and always be ready to follow it. We are not to be prejudiced against anything. We are to treat all people with kindness; to be true, and just, and faithful in our contact with everyone; to be hospitable, and always ready to do good to any who are needy, whatever their name, color, rank, or opinions. We are not to cut the ties which bind us to our friends and kindred, though they embrace opinions which we deem erroneous or dangerous; but we are in no way to become the patrons of error, or to leave the impression that we are indifferent as to what is believed. The friends of truth and piety we should receive cordially to our dwellings, and should account ourselves honored by their presence, Psa 101:6-7; strangers we should not forget to entertain, for thereby we may entertain angels unawares, Heb 13:2; but the open advocate of what we regard as dangerous error, we are not to receive in any such sense or way as to have our treatment of him fairly construed as patronising his errors, or commending him as a teacher to the favorable regards of our fellowmen.
Neither by our influence, our names, our money, our personal friendship, are we to give him increased facilities for spreading pernicious error through the world. As people, as fellow-sufferers, as citizens, as neighbors, as the friends of temperance, of the prisoner, of the widow, the orphan, and the slave, and as the patrons of learning, we may be united in promoting objects dear to our hearts, but as "religious teachers" we are to show them no countenance, not so much as would be implied in the common form of salutation wishing them success. In all this there is no breach of charity, and no want of true love, for we are to love the truth more than we are the persons of men. To the person himself we should be ever ready to do good. We should never injure that individual in any way - in his person, property, or feelings. We should never attempt to deprive him of the right of cherishing his own opinions, and of spreading them in his own way, answerable, not to us, but to God. We should impose no pains or penalties upon him for the opinions which he holds. But we should do nothing to give him increased power to propagate them, and should never place ourselves by any alliance of friendship, family, or business, in such a position that we shall not be perfectly free to maintain our own sentiments, and to oppose what we deem to be error, whoever may advocate it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Jo2 1:1; Pe1 5:13
John Gill
The children of thy elect sister greet thee. Amen. Not the members of a sister church, as some think; but the children of one who was the sister of this lady, according to the flesh; and who, as she was either a very famous and excellent person, or rather one chosen of God likewise unto eternal life and salvation; and whose children also were walking in the truth, and here send their Christian salutation to their aunt; very likely those sister's children lived at Ephesus, where John resided.
John Wesley
The children of thy elect or Christian sister - Absent, if not dead, when the apostle wrote this.
Robert Jamieson, A. R. Fausset and David Brown
ALFORD confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.