Second Letter of Saint John

1° The question of authenticity obviously cannot be resolved as simply and easily as with the first letter, because these two writings are so short and so undogmatic that one cannot expect to see them frequently cited by ancient authors. They were even, quite early on and for two or three centuries, the object of repeated doubts, with many refusing to consider them the work of the Apostle Saint John and to attribute to them canonical value, as we learn from Origen (in Eusebius, Ecclesiastical History, 7, 25, 10), by Eusebius (Ecclesiastical History, 3, 25, 2), which classifies it among the ἀντιλεγόμενα, and by Saint Jerome (De Viris ill., 9, 18). These last two authors add that doubt or hesitation often stemmed from the distinction made, even in those early times, between the apostle John and the priest John: the two letters were supposedly not composed by the apostle, but by the priest, his namesake. A distinction without serious basis, as is increasingly recognized today, no less among Protestant critics than among Catholics. But, in ancient times, the authenticity of 2 John and 3 John found far more supporters than opponents. Papias, in the very passage where he seems to favor the existence of the priest John (see Eusebius, Ecclesiastical History, 3, 39, 3. Comp. 3 John 12), Saint Polycarp (Ad Phil., 7, 1; cf. 2 John 7) and Saint Ignatius (Ad Smyrn., 4, 1; cf. 2 John 10) borrow from them. While the first Syriac version did not include these two letters (which did not prevent Saint Ephrem from believing in their authenticity), the Itala contains both of them. According to the most probable view, the Muratorian Canon bears witness to them: indeed, after having noted the First Letter of Saint John Immediately after the fourth Gospel, he adds, a few lines below: "the two letters whose author is Saint John are considered Catholic"; however, according to the context, these two letters can only be the second and the third. Saint Irenaeus (Adv. hær., l, 16, 3 and 3, 16, 8) cites verse 11 and verses 7-8 of the second letter, which he says in his own words was composed by the apostle Saint John. Clement of Alexandria (Stromata, 2, 15, 66 and 6, 14, 1. See also Eusebius, Ecclesiastical History, 6, 14,1) and Dionysius of Alexandria (in Eusebius, Ecclesiastical History, 7, 25, 11) are also very expressly in favor of authenticity. Saint Cyprian, in his account of what happened at the Council of Carthage in 256, mentions that a bishop named Aurelian quoted 2 John 10 and 11, with this introductory formula: "John the Apostle said in his letter." Finally, while Eusebius and Saint Jerome appear, at first glance, to have somewhat shared the doubts they point out, other passages in their writings show that they actually considered these two short letters to be authentic (see Eusebius, Evangelical Demonstration, 3, 5, and Saint Jerome, Ep. 146, ad Evagr.).

Here again, intrinsic evidence singularly confirms that of the testimonies transmitted by antiquity, so great is the resemblance of thought and style between 2 and 3 John on the one hand, and the fourth Gospel and 1 John on the other. The second and third letters share with these two other more substantial compositions of Saint John numerous concepts and expressions (compare 2 John 5 with John 13:34 and 1 John 13:34). John 2, 7; 2 John 7, with 1 John 4, 1-3; 2 John 9, with 1 John 2, 23; 2 John 12b, with 1 John 1, 4; 3 John 11, with 1 John 3, 6; 3 John 12, with John 21, 24, etc.); in particular the phrases "to be of God, to have God the Father, true God, to have the Son, to know the truth, to walk in the truth, to walk in love, complete joy," etc., the words διαθήϰη (commandment), ἀληθεία (truth), μαρτυρεῖν (to bear witness), μένειν (to abide), etc. Verses 10 and 11 of 2 John clearly recall the "son of thunder"; likewise 3 John 9-10. This does not prevent the two small letters from having their particularities of diction (for example the verbs ὑπολαμϐάνειν, φιλοπρωτεύειν, φλυαρεῖν, etc.), like all the other parts of the New Testament.

The title πρεσϐύτερος (phonetically: presbutéros), which the author uses at the beginning of the two letters, has sometimes been raised as an objection to the authenticity of the texts; but "this title rather guarantees an apostolic origin," for it alone signifies a very great and paternal authority, such as that of Saint John. Its origin is easily understood. The apostle's disciples in Asia began to call him familiarly and respectfully "the elder" par excellence, because of his advanced age and the patriarchal nature of his rule; and this name gradually became so frequently used that Saint John himself used it to refer to himself, just as he uses the title of beloved disciple in his Gospel, by which he is easily recognized. In any case, a forger would never have thought of calling himself that.

2° The recipients and purpose of the two letters. The second letter of John is addressed «to the chosen lady and her sons» (in Greek: Ἐϰλεϰτῇ ϰυρίᾳ ϰαὶ τοῖς τέϰνοις αὐτῆς). For centuries, there has been debate as to whether the words «chosen lady» literally refer to a solitary Christian woman, a mother, or figuratively to a particular Church. It is not possible to provide a definitive solution to this exegetical problem; nevertheless, the first opinion (which was that of Estius, Cornelius a Lapide, etc., and is adopted by the Catholic exegetes A. Maier, F. Kaulen, H. Poggel, etc.) currently finds far fewer supporters than the second. And rightly so, it seems. Indeed, it is morally certain that neither "chosen one" nor "lady" should be considered a proper noun (see the commentary); the adjective ἐϰλεϰτὴ is synonymous with Christian, as in 1 Peter 1:1 and elsewhere, and the noun κύρια is an honorific, equivalent to our title of lady. If, therefore, the apostle was truly writing to a Christian woman, why did he refer to her by a general formula, and not by her personal name? Furthermore, the composition, by its rather general than individual character (note in particular the alternating use of the singular and plural, especially the plural. The phrase "I find concerning your sons," in verse 4, is also difficult to explain according to the first hypothesis; for how can one suppose that the lady in question would have had sons who were both in truth and in error?), seems less suited to a Christian widow and her family than to an entire local church. If "chosen" is a proper noun, then, according to verse 14, one would have to conclude that, in the same family, two sisters would have simultaneously received this very rare designation.

It is therefore better to think that the second letter was composed for a Christian community in Proconsular Asia, which Saint John metaphorically calls "the chosen lady," because she had been chosen by the Lord (ΰύριος, "Lord") to be his mystical bride (cf. Rev. 21:9, where the entire Church receives the analogous name νύμφη, bride); the children of this mother are none other than the various members of the Church in question. The passage 1 Peter 513 (see the commentary) presents us with a similar case: the prince of the apostles sends greetings from the one who was "co-elected" in Babylon, that is, in Rome, to those he has previously named (1:1), the elect. Just as it is a Church in the letter of Saint Peter, so too in the second letter of Saint John; on both sides, the recipients receive affectionate greetings from another Church with which they were in close contact. This was already the opinion of Saint Jerome (letter 82, ad Ager., 12).

In his second letter, the apostle aims to recommend the practice of fraternal charity (see verse 5) and perseverance in the true faith (verse 6), particularly concerning the incarnation of Christ (verses 7-9). Since various heretics, especially the Docetists and the Cerinthians, denied the reality of this fundamental dogma, Saint John invites the faithful to break off all special ties with them, so as not to share in their guilt in any way (verse 10).

3° The time and place of composition can only be determined approximately, as we lack both extrinsic and intrinsic information. Everything suggests, however, that Saint John composed these two letters in Ephesus, and during the last period of his life, that is, towards the end of the 1st century.^er century of our era. It is the fairly general opinion of commentators that they form the most recent part of the entire New Testament.

4. The plan is easy to determine. In the second letter, after the address and initial greeting, verses 1-3, we find the body of the writing, verses 4-11, which contains, after a kind compliment (verse 4), an exhortation to the fraternal charity and to obedience (verses 5-6), some serious warnings against heretics (verses 7-9), and an order concerning the conduct to be observed towards them (verses 10-11). Then comes the usual epilogue, verses 14-15.

2 John

¹ I, the Elder, to the chosen one Kyria and to her children whom I love in truth, not only myself, but also all those who have known the truth ² in consideration of the truth which abides in us and which will be with us forever. ³ Grace, mercy And peace may they be with you from God the Father and from Jesus Christ, the Son of the Father, in truth and charity. ⁴ I had a lot of joy to meet your children who walk in the truth, according to the commandment we received from the Father. ⁵ And now I ask you, Kyria, not as though I were giving you a new commandment, for it is the one we have received from the beginning, that we should love one another. ⁶ Love is this: to walk in obedience to God’s commandments, and this is his commandment, as you have heard from the beginning, to walk in charity. ⁷ For many deceivers have appeared in the world, who do not confess Jesus as the Christ who came in the flesh: this is the deceiver and the antichrist. ⁸ Be careful, so that you do not lose the fruit of your labor, but that you may receive a full reward. ⁹ Anyone who goes beyond this and does not remain in the teachings of Christ does not possess God. Those who remain in these teachings possess the Father and the Son. ¹⁰ If anyone comes to you and does not bring this teaching, do not receive him into your house or greet him. ¹¹ for whoever greets him participates in his evil deeds. ¹² Although I had much to write to you, I did not want to do it with paper and ink, but I hope to come to you and speak to you face to face, so that your joy may be complete. ¹³ Your chosen sister's children send you greetings.

Notes on the Second Letter of Saint John

1.1 To Lady Electa. ― The Old Man , Saint John, who was advanced in years. The Greek word presbyteros, The term used here by Saint John clearly indicates both his episcopal dignity and his age; the title of Elder was reserved for community leaders: the bishops, successors of the twelve apostles.

1.4  who walk in the truth, who observe the ten commandments, cf. 1 John, 1, 6-7; Ephesians, 5, 2.

1.5 See John 13:34; 15:12.

1.9 Anyone who goes beyond, by falling into the game of pure speculation, cf. Tite3:9; 2 Timothy 2:16.