2Jo 5-7, 9, 3Jo 11-12 | Barnes | STEP | Verse 5. And now I beseech thee, lady . Or, "And now I entreat thee, Cyria" (κυρια.) See Intro. & 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 commanament 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 prevails anywhere without prompting to the observance of this law. . But that which we had from the beginning . From the time when the gospel was first made known to us. ; . 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, . 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 towards all true Christians; and he exhorts her, as he did all Christians, to exercise it. It was a command on which, in his old age, he loved to dwdl; and he had little more to say to her than this to exhort her to obey this injunction of the Saviour. (a) "Love one another"

2 John 5-7

Verse 5. And now I beseech thee, lady. Or, "And now I entreat thee, Cyria" (κυρια.) See Intro. & 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 commanament 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 prevails anywhere without prompting to the observance of this law. 1Thes 4:9.

But that which we had from the beginning. From the time when the gospel was first made known to us. 1Jn 2:7; 1Jn 2:11.

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, Jn 15:12,17. 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 towards all true Christians; and he exhorts her, as he did all Christians, to exercise it. It was a command on which, in his old age, he loved to dwdl; and he had little more to say to her than this to exhort her to obey this injunction of the Saviour.

(a) "Love one another" 1Jn 3:23

Verse 6. And this is love, that we walk after his commandments. This is the proper expression or evidence of love to God. Jn 14:15, Jn 14:21.

This is the commandment. That is, this is his great and peculiar commandment; the one by which his disciples are to be peculiarly characterised, and by which they are to be distinguished in the world. Jn 13:34.

(b) "love" Jn 14:15,21 (c) "after" "according to" Verse 7. For. οτι. This word for is not here to be regarded as connected with the previous verse, and as giving a reason why there should be the exercise of mutual love, but is rather to be under- stood as connected with the following verse, (2Jn 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 Mss. read here, "have gone out into the world," εξηλθον, instead of "have entered into εισηλθον. 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 be 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 the appearance only of a man, and was not really incarnate. 1Jn 1:2, 1Jn 1:3.

This is a deceiver. Every one who maintains this is to be regarded as a deceiver. And an antichrist. 1Jn 2:18; 1Jn 4:3.

2 John 9

Verse 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. Comp. Jn 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, 2Jn 1:7. At the same time, however, he makes the remark general, that if any one did not hold the true doctrine respecting the Saviour, he had no real knowledge of God. See Jn 1:18, 5:23, 15:23, 17:3 1Jn 2:23.

Hath not God. Has no true knowledge of God. The truth taught here is, that it is essential to 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. Comp. Jn 14:7, Jn 4:9; Jn 14:10, Jn 14:11, and 1Jn 2:23.

(f) "in the doctrine" Jn 15:6

3 John 11-12

Verse 11. Beloved, follow not that which is evil, but that which is good. There can be no doubt that in this exhortation the writer had Diotrephes particularly in his eye, and that he means to exhort Gaius not to imitate his example. He was a man of influence in the church, and though Gaius had shown that he was disposed to act in an independent manner, yet it was not improper to exhort him not to be influenced by the example of any one who did wrong. John wished to excite him to acts of liberal and generous hospitality.

He that doeth good is of God. He shows that he resembles God, for God continually does good. See the sentiment explained 1Jn 3:7.

He that doeth evil hath not seen God. 1Jn 1:8 3Jn 1:9. 3Jn 1:10

(*) "follow" "imitate" (b) "not" Ps 37:27 (c) "He" 1Jn 3:6-9 Verse 12. Demetrius hath good report of all men. Little is known of Demetrius. Locke supposes that he resided near the place where the author of this epistle lived, and was connected with the church there, and was probably the bearer of this epistle. It is impossible to determine with certainty on this point, but there is one circumstance which seems to make it probable that he was a member of the same church with Gaius, and had united with him in showing Christian hospitality to these strangers. It is the use of the phrase "hath good report of all," implying that some testimony was borne to his character beyond what the writer personally knew. It is possible, indeed, that the writer would have used this term respecting him if he lived in the same place with himself, as expressing the fact that he bore a good character, but it is a phrase which would be more appropriately used if we suppose that he was a member of the same church with Gaius, and that John means to say that an honourable testimony was borne of his character by all those brethren, and by all others as far as he knew.

And of the truth itself. Not only by men, who might possibly be deceived in the estimate of character, but by fact. It was not merely a reputation founded on what appeared in his conduct, but in truth and reality. His deportment, his life, his deeds of benevolence, all concurred with the testimony which was borne by men to the excellency of his character. There is, perhaps, particular reference here to his kind and hospitable treatment of those brethren.

Yea, and we also bear record. John himself had personally known him. He had evidently visited the place where he resided on some former occasion, and could now add his own testimony, which no one would call in question, to his excellent character.

And ye know that our record is true. This is in the manner of John, who always spoke of himself as having such a character for truth that no one who knew him would call it in question. Every Christian should have such a character; every man might if he would. Compare Jn 19:35, 21:24.

(+) "all men" It is well spoken of by all" (++) "of the truth itself" "By" (&) "record" "witness"