The Books of the New Testament

by Leighton Pullan

THE SECOND EPISTLE OF JOHN

[Sidenote: The Author.]

The writer does not insert his name in the Epistle, but simply describes himself as "the elder." Some writers have therefore supposed that it was written by the presbyter named John, who lived at Ephesus about the close of the apostolic age. But Irenaeus, who was not likely to be mistaken in such a matter, certainly regarded it as the work of the apostle, and the Muratorian Fragment apparently so regards it. Clement of Alexandria was certainly acquainted with more than one Epistle by St. John, and a Latin translation of his Hypotyposes definitely says, "the Second Epistle of John, written to virgins, is very simple." Moreover, the title "elder" or "presbyter" is by no means incompatible with apostolic authorship. St. Peter in 1 Pet. v. 1 expressly describes himself by this title, nor does the title appear to have become confined to the presbyters or priests of the Church until about A.D. 200. The similarity to the First Epistle is strong, seven of the thirteen verses having parallels in the First Epistle. If the Epistle were a forgery, it is probable that the writer would have claimed to be an apostle in unmistakable language. And if the author were not a forger, but the presbyter who was for some years a contemporary of the apostle, it is hardly likely that he would have been content to write this diminutive letter, which does little more than sum up part of the First Epistle. The language of the Second Epistle bears almost the same relation to that of the first as the first bears to that of the Gospel. There is a fundamental likeness combined with a few fresh expressions, such as "walk according to," "coming in the flesh" instead of "come in the flesh," "to have God."

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[Sidenote: To whom written.]

"Unto the elect lady and her children." The interpretation of these words is a notorious difficulty. At first sight the "lady" would be supposed to be a private individual. But if so, why is not the individual's name mentioned, like the name of the recipient of the Third Epistle? Perhaps it is mentioned, for the words translated "the elect lady" may mean "the elect Kyria." The "house" of the lady (ver. 10) also suggests that the lady is an individual. On the other hand, it has been supposed that the lady is a symbolical name for a local Church. In favour of this interpretation is the fact that the writer speaks, not only of the children of the lady who are with her, but also of others whom he has met (ver. 4), and in a manner which suggests a large number of persons. The same interpretation can be put upon the "elect sister" mentioned in the last verse of the Epistle. Writers of deserved repute accept this symbolical interpretation. But when a literal meaning and a symbolical meaning are supported by equally good arguments, it seems prudent to accept the simpler, i.e. the literal interpretation. It is hard to believe that St. Jerome and Hilgenfeld are right in thinking that it is addressed to the whole Catholic Church. This is surely excluded by the mention of an "elect sister."

[Sidenote: Where and when written.]

Probably from Ephesus, and the contents suggest that it was written later than the first Epistle.

[Sidenote: Character and Contents.]

The letter contains an affectionate expression of happiness due to the steadfast Christianity of the children of the "elect lady." But its main object is to utter a warning against the deceivers who deny that Christ is "come in the flesh." These deceivers were evidently Docetists. In order to appreciate the necessity for such a warning we must remember the extraordinary attraction which many persons who liked a dilettante Christianity found in the theory that Christ was a divine Spirit who clothed Himself with flesh in which He did not suffer. At the close of the apostolic age, and {263} for many generations afterwards, orthodox Christianity was often regarded as too materialistic for advanced thinkers. They endeavoured to make Christianity keep pace with the times by infusing into it the decadent Greek or Oriental mysticism which depreciated our human body.