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Matthew Henry’s Complete Commentary
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Matthew Henry |
S E C O N D J O H N.
CHAP. I.
The apostle here salutes an honourable matron and her children,
Recommends to them faith and love,
Warns them of deceivers
(ver. 7),
and to take heed to themselves,
Teaches how to treat those who bring not the doctrine of Christ,
And, referring other things to personal discourse, concludes the
epistle,
| Salutation. | A. D. 90. |
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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.
| Christian Love. | A. D. 90. |
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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.
| Deceivers Condemned. | A. D. 90. |
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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,”
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.
| Caution against Seducers. | A. D. 90. |
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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!
| Conclusion and Salutation. | A. D. 90. |
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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.
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