2 John

Sunday, 21 June 2020

Grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love. 2 John -3

John has just opened the letter by noting his addressee. Along with that, he has explained the circumstances of the love which is conveyed with the letter. It is “because of the truth which abides in us and will be with us forever.” Only now, with that understood, he gives his main salutation. In this, he includes points of doctrine which are as substantial as the greeting itself. He begins with, “Grace, mercy, and peace will be with you.”

So far, John follows a format used in letters throughout the ages – identify yourself, acknowledge the recipient, and then provide a greeting before engaging in the content of the letter. This verse is the main greeting. However, unlike most greetings which state a wish (such as “I hope and pray you will be blessed”), he uses a prediction in the future tense for those he is addressing.

The verb is in the future tense, “will be.” This is the assurance we have in Christ, and it is therefore something we can all use in our future letters, never fearing that anything less will be the result in the lives of the saved believers we correspond with. And what is it that will be with us? Three things are identified –

Grace. It is the Greek word charis. It is unmerited favor. The word gives the sense of leaning toward another in order to share a benefit. One can think of inclining toward a person in favor, or to endow a blessing. The word is normally used concerning the Lord’s favor, as it is here.

Mercy – The Greek is eleos. It gives the sense of covenant loyalty, and thus, compassion. It is the compassion of God which provides both clemency from sin and eternal life in place of condemnation. The word is used 27 times in the New Testament, and yet, this is the only time it is seen in all of John’s writings. Further, this is its last use in Scripture. Understanding this word, in connection with grace, is actually rather important. And so, it is good to cite Vincent’s Word Studies explanation of it here. Though long, the explanation is most beneficial –

“Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: ‘In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy), that He gave His only-begotten Son (herein the grace), that the world through Him might be saved. But in the order of the manifestation of God’s purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal…. From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy.’”

Peace. It is the Greek word eiréné. It signifies quiet or rest. However, coming from John, who is Jewish, he would be thinking of the deeper peace, or shalom, conveyed by the Hebrew people. That goes beyond the peace and quiet to a state of wholeness. It is a state where all of the essential points of a matter (life) are properly joined together. Thus, it is a state of harmony and which has no lack. It is the state of perfect wholeness from God when sin and misery are eliminated in our glorification.

As noted, the verb for these is in the future tense. These “will be with you from God the Father.” Some texts say, “with us,” rather than, “with you.” Either way, what is conveyed remains the same. The addressees are to receive these things. As far as the Greek, it simply reads, “God Father.” There is no article. However, there will be an article before both “Son” and “Father” in the words to come. Therefore, John is conveying the thought of “God our Father.” He is the Father of His people who have been brought into the covenant through Christ.

John next says, “and from the Lord Jesus Christ.” In the Greek, John uses the preposition “from” before both “God the Father” and “the Lord Jesus Christ.” It is to clearly show the relation of both to the people of God. They are separate personalities. This blessing of grace, mercy, and peace is received from both Sources out of the single Godhead. By referring to both in this way, John acknowledges the distinctiveness of the Father and the Son, and yet they both possess equal authority to grant such things. Each provides the blessings based on His particular working within the Godhead.

The reason for being so specific here is certainly to support the truth of the incarnation of Christ, which he will clearly deal with in verses 7 and 10. In his gospel and in his first epistle, John went to great lengths to ensure that the dual nature of Christ – being fully God and fully Man – was highlighted. To deny either of these principles then defines the term “antichrist,” as he will again note in verse 7 of this letter.

John next describes “the Lord Jesus Christ,” by saying, “the Son of the Father.” The phrase, as used in the Greek, is not found anywhere else. The Father/Son relationship is described in numerous ways, but the wording here – tou Huiou tou Patros – is unique. This is to clearly indicate – without any equivocation – that Jesus Christ is fully God. As both are God, both can bestow the grace, mercy, and peace upon believers individually from within the Godhead. John’s words intimately connect the Father and the Son, and yet they also show a distinction between the two.

John then finishes with another combination of words not seen elsewhere, en alētheia kai agapē, or “in truth and love.” Saying this sets the tone for the coming words of verses 4-6. However, the words also extend beyond those verses in the sense that those who deny the dual nature of Christ do “not have God” (verse 9), and are therefore excluded from the words of this salutation. Because this is so, John will tell true believers how they are to be dealt with.

As an important note, the words “in truth and love” are connected with “grace, mercy, and peace will be with you.” Because of the length of the verse, one might assume that “in truth and love” belonged to the Sonship of Christ in relation to the Father, but that is not John’s intent. God – both Father and Son – will extend these blessings of grace, mercy, and peace to His people in truth and love.

Life application: It is unreasonable to assume, as the Gnostics whom he commonly refutes in his letters, that Jesus is somehow subordinate to, or essentially separate from, the Father. Rather, they are co-equal, and they are distinct entities within one Essence.

The comforting part of what John says here is that both members are providing what we need in relation to grace, mercy, and peace through their eternal counsel. In this, these things exist right now, and yet they will be forthcoming for all eternity as well. There is no time that these do not extend to God’s people, and therefore, there is no time that God’s people are apart from the issuance of them. In other words, the doctrine of eternal salvation is implicitly seen in this salutation. Thank God for what He has done, and for what He is doing, for us.

O God! To read the words of the Bible, and to know that we are included in such marvelous promises because of Christ Jesus is a perfect blessing upon our souls. It is as if receiving cold water on a hot day to know that the future holds the absolute surety of Grace, Mercy, and Peace for us as we await the coming of Jesus in this difficult and sin-stained world. And so, we say, “Come Lord Jesus!” Amen.

Saturday, 20 June 2020

…because of the truth which abides in us and will be with us forever: 2 John -2

In this verse, John gives the reason for his statements made in verse 1. These statements were that 1) he loves the elect lady and her children, and 2) all those who have known the truth also love her. He now completes that thought with, “because of the truth which abides in us.”

In other words, this isn’t because of some magnetic personality that makes everyone fawn over her, but because truth resides in her, and indeed in all believers. The word “abides” is a present participle. Right now, not at some unknown point in the future, the truth resides in us. As the Greek more literally reads, “because of the truth, the abiding in us.”

It isn’t that the truth is out there, and we can seek it out when needed. It isn’t that it is available to us when times get tough. It is a truth which we possess, and it has taken up residence in us. This is a concept confirmed by Paul’s statement in Ephesians 1:13, 14 –

“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, ¹⁴ who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.”

The word of truth is the gospel message. When that word of truth is accepted, the Holy Spirit –the Spirit of Christ (Rom 8:19)/the Spirit of Truth (John 14:17) – abides in us once and forever. Paul states this is a “guarantee of our inheritance,” and John next says in this verse that this truth “will be with us forever.”

Of this, the words “with us” are in the emphatic position – “and with us that shall be.” The verb is future indicative. It shall be; it is a certainty. In other words, and as has been consistently revealed in Scripture, we have the doctrine of eternal salvation. John makes no qualifiers and he states no other conditions. He simply puts forth his words as a definite and certain proposition. The truth is in us, and with us it shall be “forever.”

The term in Greek translated as “forever” is literally “to the age.” It is a way of saying that this state will continue on, unabated, for all time.

Life application: Paul’s word consistently proclaims eternal salvation for the believer. John’s words do the same. And their words simply reflect what Jesus taught concerning those who come to Him. Salvation is a gift, it is given with a promise and guarantee, and it is forever. What part of that process is so hard for people to accept and then proclaim?

Instead, the term “Once Saved Always Saved” is tossed out by doctrinally unsound teachers as if it is a heretical proclamation. And yet, it is exactly what Jesus and the apostles consistently proclaim.

If you are in a Methodist Church, Church of God, or some other denomination which bases its teachings on the doctrine of Jacob Arminius, you are being led by people trained in a theology which says that you can lose your salvation. But the Bible teaches otherwise.

If God, who knows the end from the beginning, seals you with His Holy Spirit (as a guarantee) and then removes it, it would show that God has erred; an impossibility. Therefore, such doctrine is not only unsound; it is contrary to both reason and the surety of God’s word.

Talk to your pastor about these things. Find out where his doctrine is failing, and courteously ask him to consider his stand. Pray that he will see reason and come to stand on the purity of the gospel which teaches eternal salvation – despite ourselves. If he is unwilling to accept the truth of God’s word, it is probably time for you to find another church.

Oh God, one thing we know for certain is that You are perfectly truthful and that what You do can never be thwarted by man or devil. Rather, Your decisions are eternal and they carry the weight and authority of the Creator of all things. Because we know this, we know that we can never be taken from Your strong grasp once we have called out to You through Jesus. In Him, we are saved, saved, saved! Hallelujah, we are saved! Amen.

Friday, 19 June 2020

The Elder,
To the elect lady and her children, whom I love in truth, and not only I, but also all those who have known the truth, 2 John -1

The letter of 2 John does not bear a name to identify the author. Rather, the contents themselves make it clear that John is, in fact, the one who is penning the letter. Understanding this, he begins with words to identify himself to his audience, saying, “The Elder.” Here, he uses the word presbuteros, signifying an older person, or a person of seasoned judgment, as through experience. It is where the modern denomination Presbyterian comes from, signifying leadership by a body of seasoned and experienced men.

By the time this was written, John was more than likely the only surviving apostle. Calling himself the elder indicated both his age and his position. No other name would be needed as his identity would be well understood. From there, he then opens this letter “To the elect lady.”

Despite seeming to be a simple addressee to identify, it is actually an impossible thing to do so without something further to go on. The Greek words are eklektē kyria. Some take this as a particular lady, being addressed by name. However, even that becomes complicated. Is it a Greek woman, “the elect Kyria” (the Greek word for “lady” is kuria and was a common name at the time, like Sarah today); is it a Babylonian woman, “Electa the lady;” or is it a compound name, “Electa Kyria?” Some argue that this cannot be a proper name because the letter will later (verse 13) speak of “The children of your elect sister,” thus identifying it as a body of believers.

Further, John will begin to speak in the plural to the addressee in just a few verses. For example, verse 8 says, “Look to yourselves.” For this reason, it is then thought that it is a body of believers. Indeed, such changes in the pronouns are found elsewhere. When Moses addresses Israel in Deuteronomy, he switches between the singular and the plural quite often.

Due to this, it is then believed that the “elect lady” is a particular church body, and John is changing the pronouns in order to make points concerning individual or group issues. One reason for the unusual address – whether an individual or a body – could be to protect the identity of the believers from persecution. In writing it this way, it would be vague enough that nobody could clearly say, “We will get that person,” or “We will close down that church.”

In the end, the answer to this is debated over, but being dogmatic, without some type of further evidence, is not a sound approach. Rather, giving the options and allowing them to be considered by each individual will expand the understanding of the nuances for all who are so instructed.

John next adds in “and her children.” If an individual, it would be the actual children of the lady. Albert Barnes notes, “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.” However, even if daughters are included, it is certain that some children were sons. The Greek masculine will then cover both sexes.

If the elect lady is a body of believers, then the children are the parishioners. Again, the use of the masculine Greek would indicate males and possibly females as well. It could even be that the letter is an encyclical, and it is addressing each church that will receive the letter in this manner. Thus, it could be a reference to all true churches (and then, by implication, all churches to this day – because it is included in the Bible).

John next says of his addressee, “whom I love in truth.” Some versions say, “whom I love in the truth.” The inclusion of a definite article here is inappropriate. The Greek reads, “whom I love in truth.” By adding an article, it makes the love conditional based on the circumstances concerning “the truth.” No such thought is hinted at. Rather, John loves his addressee “in truth” and without conditions. They are believers, and his love extends to them, unconditionally, in that sphere. This is reflected, for example, in 1 John 3:18 –

“My little children, let us not love in word or in tongue, but in deed and in truth.”

From there, he says, “and not only I.” These words indicate that the sphere of love, meaning “in truth,” is not limited to him alone. This does not help indicate who the addressee actually is. It still could be a single lady and her children or a church of believers. However, it is a word of comfort and assurance for either if they are isolated, small, persecuted, or so on. It is not simply John who loves them in truth, “but also all those who have known the truth.”

As this is a perfect participle, it should say something like, “having known,” or “have come to know.” It isn’t something they merely knew in the past, but it is complete and ongoing. All who are in Christ are included. The love in truth extends far beyond the ink of John’s pen to all believers. It is a note of great comfort to the elect lady and her children.

Life application: Whether a church and its congregants, or a lady and her children, John loved them personally and they were loved within the entire scope of the greater church. Because what he says in the letter could be addressed to a church group or a family as well, a broader picture of what is being said, without a final determination as to the addressee, is the better choice.

Concerning the other believers that John includes in the letter, meaning “those who have known the truth,” John states it in such a way as to refer to those who have personal knowledge and acceptance of Jesus Christ as their Lord and Savior. It is an attitude we today should continue to display as we deal with other believers in other bodies.

For now, we are in a new book, and in an exciting new adventure! Of the five books written by the Apostle John (John, 1 John, 2 John, 3 John, and Revelation), this is the shortest of them all – containing only 13 verses and, hence, only 13 days to revel in it. Let us endeavor to do so!

Lord God, we look forward with anticipation to each new book of Your word, and to all the wonderful insights that You reveal to us in them. Thank You for having preserved Your precious word for us so that we can peer into Your heart, and into the intent You have for us by including them in Your Holy Bible. Amen.

Thursday, 18 June 2020

The Book of 2 John; an Introduction.

The book of 2 John is the 63^rd book of the Bible, and it is comprised of 1 chapter of 13 verses. A verse-per-day evaluation of 2 John will take less than two weeks to complete!

John is the Apostle John who was personally called by Jesus. Matthew 4:21, 22 reveals his formal calling by the Lord –

“Going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, ²² and immediately they left the boat and their father, and followed Him.”

John is held to be the author of the Gospel of John; 1, 2, and 3 John; and the book of Revelation. He is highlighted in the gospels as being one of an inner circle who most closely associated with Jesus. This also included Peter and John’s brother, James. In the gospel which bears his name, he refers to himself as the disciple “whom Jesus loved” (for example, see John 13:23).

Based on the terminology of some verses in the gospels, it is speculated by some that John may actually be a first cousin of Jesus. However, this cannot be determined without a measure of speculation.

Like the book of 1 John, no writer is specifically identified as being the author of 2 John. Rather, only the title, “The Elder,” is given in the first verse. However, the obvious similarities in writing style give a strong hint that he is, in fact, the same author of both epistles.

The letter is addressed to “the elect lady and her children.” The meaning of that will be evaluated when that verse is analyzed.

The dating of the letter is reasonably assumed to be around the same time as for that of 2 John – from the mid-80s to the mid-90s.

The main theme of 2 John is “Abiding in the truth.” Thus, the main purpose of the epistle is “To warn believers about false teachers.”

The main presentation of Christ in the epistle is “Jesus Christ, the Truth.”

A short review of the book includes the following –

Author – The Apostle John
Date – Mid 80s to mid 90s
Theme – Abiding in the truth.
Purpose – To warn believers about false teachers.
Presentation of Christ – The Truth

A limited outline of the book would be –

The Book of 2 John – Knowing the Truth

Book Superstructure 
* Truth – Knowing it.

Book Structure
* Personal letter.

Book Outline
* Walking in Christ and His commandments; rejecting deceivers.

Life application: We hope that you will spend the next 13 days of your life learning the book of 2 John, one verse at a time. From there, we hope you will apply its truths to your life, molding yourself more each day into being a faithful and wholehearted follower of Jesus Christ, to the glory of God the Father.

Lord God, may it be our great and burning desire to be faithful in studying Your word each day. May we accept its truths as they are revealed to us, keeping them in proper context. And, may we then apply those truths to our walk before You. May we, each day of our lives, pursue Jesus Christ who is our Life, Light, and Truth. Be with us as we pursue the knowledge of Your Son, our Lord and Savior, who is so clearly presented in Your precious word. To Your glory we pray. Amen.