We need to become good at rejecting what should be rejected. (7-11) And concludes. This was first proposed by Athanasius, and avoids the difficulty of (a) because it allows ejklekth'/ (eklekth, “elect”) to remain an adjective. 780 Smalley sees the force of nu'n (nun) here as temporal rather than adversative (1, 2, 3 John, 324). Perhaps all it tells us is that if John used the term elect lady as a symbol for the church, he used it rather loosely (saying that she has a sister and children). Date of Writing: The Book of 2 John would most likely have been written at about the same time as John’s other letters, 1 and 3 John, between A.D. 85-95. R. Brown has suggested that the author was influenced by the repeated use of the present participle ejrcovmeno (ercomenos, “coming”) in the Gospel of John to describe Jesus (1:15, 27; 12:13).797 This is possible even if one believes (as I do) that the same person wrote the Gospel of John and 2 John, because the formula may have been somewhat fixed as a description of Jesus by this time, or may have been a favorite idiom of the author (but it is impossible to be sure). 2 …because of the truth that resides in us and will be with us forever: While in one sense a face-value reading of this verse suggests that the truth has primarily a doctrinal focus (particularly in light of the conflict with opponents present in the other Johannine letters), the connection of truth with the expression resides in us suggests that for the author the truth is personalized and is a manifestation of the Spirit/Paraclete who resides permanently with genuine believers. He also includes a greeting from another church in the last verse, "The children of thy elect sister greet thee." An understood optative is more common in the greeting section of a letter.774 Some translators have by analogy translated the future indicative e[stai (estai) in this verse as an optative (“May grace, mercy, and peace be with us…”). I would identify the author of the letter, who designates himself “the elder” (or “the presbyter”)763 as the author of 1 John and the Gospel of John.764 We may recall the statement by B. H. Streeter quoted earlier: “We are forced to conclude that all four documents [the three epistles plus the Fourth Gospel] are by the same hand.”765 There is no evidence that demands authorship by a person other than the Apostle John. The phrase refers to the secessionist opponents described in 1 John, who in 1 John 2:18 and 4:1 are said to have “gone out into the world.” The deception of the secessionists is related in 1 John to the work of the devil and/or the spirit of Antichrist working in the opponents, which led to their withdrawal from the community of genuine believers as a result of a christological dispute, a theme which runs throughout 1 John (cf. 773 Note Brown’s comment: “‘Truth’ here is an active force moving its host to know and to love” (The Epistles of John, 658). In this case, however, to understand the following Jina-clause as giving the content of the commandment would result in a tautology: “This is what the commandment consists of: [namely], that we should walk in it.” Thus from a logical standpoint the second au{th (Jauth) in v. 6 must refer to the preceding material rather than to what follows. Here is a summary and commentary on First John chapter two. This sense is strongly favored by the parallel confession in 1 John 4:2 where a perfect participle is used, thus pointing to a past event.796 In this case the question is, why did the author substitute a present participle here, when a perfect participle (as in 1 John 4:2) would have been more precise? He that abideth in the doctrine of Christ, he hath both the Father and the Son. The most likely idea is that the elect lady (a particular church) had an elect sister – other “sister” churches from which John brings a greeting. The same would be true if the secessionist opponents had already left and the author was concerned about others leaving to follow them, or if the congregation being addressed was currently under pressure from the heretical teachers sent by a rival group. Because these cookies are strictly necessary to deliver the website, refuseing them will have impact how our site functions. 817 Note the comment by Smalley, “In these vv John is not saying, ‘do not love others.’ Nor is he forbidding all contact with the heterodox, since friendly association with them might well have resulted in a change of mind…Rather, the presbyter is warning the members of his community against the dangers of entertaining heretics and their views in such a way as to strengthen and develop their erroneous position, and so compromise the truth (cf. 789 So Brooke, who saw this connection as “more natural” (A Critical and Exegetical Commentary on the Johannine Epistles, 174). i. John warned us against these antichrists in his first letter (1 John 2:18-23, 4:3). The force of the o{ti (Joti, “for”) at the beginning of v. 7. It is often assumed that when he uses the verb “found” (e{urhka [{eurhka]), he refers to firsthand knowledge gained from a personal visit, but there is no indication elsewhere in the letter of such a prior visit. The text is addressed to "the elect lady and her children" (some interpretations translate this phrase as "elder lady and her children"), and closes with the words, "The children of thy elect sister greet thee." 10 If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting. Elders as rulers of the community appear in the Old Testament: Deut 19:12, Josh 20:4, Ruth 4:2, and Ezra 10:14. In addition, the author does not specify how he came by this information. Each localchurch had its leaders who were the ‘elders’. In the author’s mind there could be little doubt that it was only a matter of time before the arrival of the missionary representatives of the secessionist opponents in the outlying Christian communities.814 Thus the people the author warns the readers about are the opponents with their false christological teaching. 799 See the sections “The referents of ajntivcristo (anticristos, ‘Antichrist’) in 2:18 and the ajntivcristoi (anticristoi, ‘antichrists’) mentioned later in the same verse,” “The referent of oJ yeuvsth (Jo yeusths, ‘the liar’) in 2:22,” “The referent of pneu'ma (pneuma, ‘spirit’) in 4:3,” and “The referent of toV tou' ajnticrivstou (to tou anticristou, ‘the [spirit] of the Antichrist’) in 4:3” above. (b) The noun ajgavph (agaph, “love”) at the beginning of v. 6 is taken by most modern interpreters to be the antecedent of aujth'/ (auth).788 This would also make good sense (“thus you should walk in love”), but ajgavph (agaph) too is quite widely separated (by sixteen intervening words) from aujth'/ (auth). 2:26, 3:7, and 4:6). Presumably the Christian community to which he wrote knew who he was. The author’s designation of himself as “the elder” (oJ presbuvtero, Jo presbuteros) in v. 1. Having many things to write unto you, I would not [write them] with paper and ink: but I hope to come unto you, and to speak face to face, that your joy may be made full. The picture that emerges in 1 John of the opponents’ belief is that of an ‘incarnational’ christology which emphasized the salvific value of the fact of the incarnation while denying the significance of Jesus’ earthly life and ministry, including his sacrificial death on the cross.806, The meaning of mevnw (menw, “I reside/remain”) in v. 9. A letter would normally end with a concluding formula, which would often repeat the health wish and then include a word of farewell. Following this is the body of the letter, which in 2 John is vv. 774 As N. Turner states, “an exception to the NT practice is the presence of e[stai in the formula at 2 Jn 1:3” (MHT 3:304). The children of thine elect sister salute thee.

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