2 John 1
Commentary from 16 fathers
For the truth's sake, which dwelleth in us, and shall be with us for ever.
διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν, καὶ μεθ᾿ ἡμῶν ἔσται εἰς τὸν αἰῶνα·
за и҆́стинꙋ пребыва́ющꙋю въ на́съ, и҆ съ на́ми бꙋ́детъ во вѣ́ки:
By “truth” John is referring to the Holy Spirit, because love is always the work of the Spirit.
Introductory Commentary on 2 John
But where he said: "what abides in us," that is, what is true and firm, he added: "And it will be with us forever." (1 Jn. 3:24) Signifying the certain perseverance of the gift. For it happens that even those who have been confirmed in something are shaken again, because they have not rightly used the confirmation.
Commentary on 2 John
For the truth's sake, which dwells in us, etc. He says, we love you and yours for no other reason than for the truth of the faith, which always remains invincible in us, for we find that you also invincibly guard the same.
Commentary on the Catholic Epistles
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.
ἔσται μεθ᾿ ὑμῶν χάρις, ἔλεος, εἰρήνη παρὰ Θεοῦ πατρὸς καὶ παρὰ Κυρίου Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρός, ἐν ἀληθείᾳ καὶ ἀγάπῃ.
да бꙋ́детъ съ ва́ми блгⷣть, млⷭ҇ть, ми́ръ ѿ бг҃а ѻ҆ц҃а̀, и҆ ѿ гдⷭ҇а і҆и҃са хрⷭ҇та̀, сн҃а ѻ҆́ч҃а, во и҆́стинѣ и҆ любвѝ.
Again, after these things, he adds: "Grace and mercy will be with us:" designating the goods that arise from perfect love. Speaking of God the Father and from the Lord Jesus Christ, John adds, "the Son of the Father:" for only here is He properly the Father. Therefore, Paul also says, "From whom," he says, "every family in heaven and on earth is named."(Eph. 3:15) He further adds: "in truth and love," bringing firmness to the discourse, and a certain indication of the love that he speaks of.
Commentary on 2 John
May grace, mercy, and peace from God the Father be with you, etc. Since the heretics of that time, namely Marcian and Cerinthus, denied that our Lord Jesus Christ was truly the Son of God and attributed his beginning to human birth, John rightly recalls him as the Son of God the Father to refute these blasphemers. He also testifies that grace, mercy, and peace are to be given to the faithful by him just as by God the Father, to demonstrate that he is equal and co-eternal with the Father, signifying that his gifts are the same as those of the Father. As the Lord himself, speaking of his and the Father's consubstantiality, said: "For whatever the Father does, the Son does likewise" (John V).
Commentary on the Catholic Epistles
To the words: "from God the Father and from the Lord Jesus Christ," he added also: "the Son of the Father." For God alone is Father of the Son in the proper sense. Therefore Paul also says: "from Whom every fatherhood in heaven and on earth is named" (Eph. 3:15). In truth and love. With these words he lends credibility to the speech and points out the mark of the love of which he speaks. "Peace" — that is, peace that is true and firm, and not in appearance only.
Commentary on 2 John
I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός.
Возра́довахсѧ ѕѣлѡ̀, ꙗ҆́кѡ ѡ҆брѣто́хъ ѿ ча̑дъ твои́хъ ходѧ́щихъ во и҆́стинѣ, ꙗ҆́коже за́повѣдь прїѧ́хомъ ѿ ѻ҆ц҃а̀.
The saints are always overjoyed to see the results of truth at work.
Introductory Commentary on 2 John
I was very glad to find some of your children walking in truth, as we received a command from the Father. "I was very glad." For certainly, the greatest cause of joy is to find someone who walks without offense in the straight path of faith in Christ according to His command. But what is that command? It is what Christ says in the Gospels: "Whoever loves me will keep my commandments." (Jn. 14:21) But now John calls Christ Father: since He Himself is also the Father of the children who have been given to Him by a certain privilege from His Father: according to what has been said: "Behold, I and the children whom God has given me." (Isa. 8:18) Moreover, notice the genuine wording of this epistle, which confirms what has been said previously: "And we know that whoever loves God keeps His commandments." (1 Jn. 5:3)
Commentary on 2 John
Truly it is a most joyful thing to find a person walking without stumbling in the course of faith in Christ according to His commandment. And what is this commandment? The one about which Christ speaks in the Gospel: "He who loves Me will keep My commandments" (John 14:23). He calls Christ Father here, because He is also the father of those sons who by the dispensation were given to Him by the Father, as it is said: "Behold, I and the children whom God has given me" (Isa. 8:18). Note here also the authenticity of the present epistle. In this regard it agrees with what is said in the first epistle (1 John 5:2–3): we know that he who loves God keeps "His commandments." For to walk according to the commandments is the same as to keep them. Virtues are active, and have their being only when they are practiced. Therefore, whoever has ceased to walk in the virtues does not keep them either. "Walking" is said with the intention of pointing to progress. For the more one acts in virtue, the further one advances, and the greater habit of goodness one acquires. Therefore, I think, this also was said: "things into which angels desire to look" (1 Pet. 1:12). For the blessings granted to us by the incarnate Word are so great that even the angels desire to gain at least some understanding of them. For this is how one must understand "to look into" (παρακύψαι). Every reasonable person desires that which will not cease but will continue forever. And since what is inexhaustible cannot be entirely embraced, it is desirable at least, as far as possible, to become a partaker in it.
Commentary on 2 John
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.
καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν γράφων σοι καινήν, ἀλλὰ ἣν εἴχομεν ἀπ᾿ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους.
И҆ нн҃ѣ молю́ тѧ, госпожѐ, не ꙗ҆́кѡ за́повѣдь пишꙋ̀ тебѣ̀ но́вꙋ, но ю҆́же и҆́мамы и҆спе́рва, да лю́бимъ дрꙋ́гъ дрꙋ́га.
John said: "not as writing a new commandment to you," and this he firmly states to those who are mentioned in the preceding epistle, simultaneously demonstrating that it shows what they themselves had experienced by acting according to it, and not from difficult and foreign matters, affecting them with sorrow by approaching the unfamiliar. "not as writing a new commandment to you." He also adds the work of the commandment, that we love one another, and he explains that love consists in that we love one another.
Commentary on 2 John
And now I ask you, lady, not as though I were writing a new commandment to you, etc. By this word, he reproaches the heretics, who were attempting to introduce new doctrines, leaving behind what they had heard from the apostles, and thereby disrupting the bonds of brotherly charity. Therefore, he says that he is by no means writing a new commandment but merely urging that the old faith and unblemished charity remain in all things.
Commentary on the Catholic Epistles
5–6"Not as a new commandment." And this is in agreement with what is said in the first epistle (1 John 2:7). He also adds the requirement of the commandment: "that we love one another." And he explains concerning love that its essence consists in walking according to it, and the commandment concerning it is a commandment from the beginning, and was given for nothing other than that you should walk according to it.
Commentary on 2 John
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.
καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ. αὕτη ἐστὶν ἡ ἐντολή, καθὼς ἠκούσατε ἀπ᾿ ἀρχῆς, ἵνα ἐν αὐτῇ περιπατῆτε.
И҆ сїѧ̀ є҆́сть любы̀, да хо́димъ по за́повѣдемъ є҆гѡ̀. Сїѧ̀ є҆́сть за́повѣдь, ꙗ҆́коже слы́шасте и҆спе́рва, да въ не́й хо́дите:
Meanwhile let us continue in the way we have come along so far, until God reveals it to us if we are otherwise minded.
Letters 175
For it is the same to walk according to the commandments and to receive them. For virtues operate and exist according to their operation. Therefore, whoever ceases to progress in these, neither keeps nor guards them. To walk, indeed, is said according to development and growth. For as much as one operates according to virtue, so much further one progresses, acquiring a greater habit of honor. For the way of virtue is infinite and never failing. According to this, I think that this has also been said: "In which things the angels desire to look." (1 Peter 1:12) For such is the magnificence of the goods that have been granted to us by Him who was incarnate, that it is desirable even for the angels to take a slight understanding of these things; for this is what "to look" (παρακΰψαι) indicates. However, someone desires not what ceases, but what continually progresses, and is illuminated by sincere glory. And since that which is inexhaustible cannot be fully embraced by anyone, it is at least desirable to become a participant in it to some extent.
Commentary on 2 John
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.
ὅτι πολλοὶ πλάνοι εἰσῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί· οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος.
занѐ мно́зи лестцы̀ внидо́ша въ мі́ръ, не и҆сповѣ́дающе і҆и҃са хрⷭ҇та̀ прише́дша во пл҃ти, се́й є҆́сть льсте́цъ и҆ а҆нті́хрїстъ.
"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;" and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; "watching unto prayer," and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation," as the Lord has said: "The spirit truly is willing, but the flesh is weak."
Epistle to the Philippians 7
All, therefore, are outside of the [Christian] dispensation, who, under pretext of knowledge, understand that Jesus was one, and Christ another, and the Only-begotten another, from whom again is the Word, and that the Saviour is another, whom these disciples of error allege to be a production of those who were made Aeons in a state of degeneracy. Such men are to outward appearance sheep; for they appear to be like us, by what they say in public, repeating the same words as we do; but inwardly they are wolves. Their doctrine is homicidal, conjuring up, as it does, a number of gods, and simulating many Fathers, but lowering and dividing the Son of God in many ways. These are they against whom the Lord has cautioned us beforehand; and His disciple, in his Epistle already mentioned, commands us to avoid them, when he says: "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. Take heed to them, that ye lose not what ye have wrought."
Against Heresies Book 3
And how is it that he enjoins duties which belong to our God, and enjoins them to be offered to none other than our God? Either contend that the devil works with our God, or else let the Paraclete be held to be Satan. But you affirm it is "a human Antichrist: "for by this name heretics are called in John. And how is it that, whoever he is, he has in (the name of) our Christ directed these duties toward our Lord; whereas withal antichrists have (ever) gone forth (professedly teaching) towards God, (but) in opposition to our Christ? On which side, then, do you think the Spirit is confirmed as existing among us; when He commands, or when He approves, what our God has always both commanded and approved? But you again set up boundary-posts to God, as with regard to grace, so with regard to discipline; as with regard to gifts, so, too, with regard to solemnities: so that our observances are supposed to have ceased in like manner as His benefits; and you thus deny that He still continues to impose duties, because, in this case again, "the Law and the prophets (were) until John.
On Fasting
7–8This is the seducer and an antichrist. Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward. "This is the seducer and an antichrist." With this, it must be understood for a more perfect explanation, therefore "who do not confess that," as it should be properly added, "This is the seducer and an antichrist." Without this, the discourse will be disordered and independent, namely passing from the plural to the singular. This is, John says, an antichrist and seducer. However, by saying, "Those who do not confess that Jesus Christ has come in the flesh," he reveals that he is speaking of those who reject the Lord's coming: since the Lord himself, saying, "Many will come in my name," (Matt. 24:5) does not speak of the first coming, but of the second: Nevertheless, in truth, those who reject the second also reject the first. For if he who came in the flesh also promised a second coming, certainly he who rejects the second also rejects the first: for if he believes that he has come, he would also consider the promise of the one who has come to be certain: but if he despises the promise, it cannot be said in any way that he believes even in the first. Therefore, I believe the beloved disciple used the word "to come," not "to have come," so that he might comprehend those denying both of the Lord's coming in the flesh. Therefore, John instructed them to beware of these: and he adds the reason: "Lest by adhering to them, you lose what you have previously worked for, but receive your full reward without any weakness." But perhaps someone might say in such matters: "What if I do not believe in Christ's coming in the flesh, yet I lead a life in good works, can I not be counted among the pious and religious through these works, nor receive a reward for them?"
Commentary on 2 John
Nor for any other reason was it given from the beginning, John says, except that you might walk in it, revolving and turning the same things in the higher and lower realms: and indeed by love urging them towards inseparability, and that they should not be led away by seducers, who were already walking in the world and rejecting the coming of the Lord in the flesh: but by this that he admonishes to walk according to the Lord's command which was from the beginning, revealing the erroneous opinion of the heretics which is recent: and exhorting that by embracing the command which was from the beginning, they should not be led away by their deceit. For Christ also commanded the disciples about these seducers, saying: "Many will come in my name", saying: I am Christ, and they will deceive many. "Therefore do not follow them." (Luke 21:8) Therefore, keeping these commands, John says, he commands that you should not be deceived, but that you should consider him who hides these things to be "an antichrist".
Commentary on 2 John
For many deceivers have gone out into the world, etc. This can also be understood concerning the heretics who indeed confess Jesus Christ incarnate but do not rightly perceive some part of his faith, such as his true flesh, true soul, true divinity, true Father God, true Holy Spirit, omnipotent God, or any other thing that true faith confesses. It can also be taken concerning the Jews, who wholly deny Jesus Christ, swear that Christ has not yet come in the flesh for the salvation of the world, but expect the Antichrist to come for their destruction.
Commentary on the Catholic Epistles
He constantly speaks about the same thing. By the commandment of love he urges toward unity, so that they would not go over to the deceivers. Who already walk about in the world and deny the coming of the Lord in the flesh. By speaking of walking according to the commandment given from the beginning, he shows that the opinion of the erring heretics is new, and he urges the faithful to hold to this original commandment and not be carried away by the deception of heretics. For Christ Himself also commanded His disciples concerning deceivers: "many will come in My name, saying that it is I... do not go after them" (Lk. 21:8). So then, he commands all who keep the commandments not to be deceived, but to regard as antichrist anyone who says this. In the Greek text it says: "not confessing Jesus Christ coming (ἐρχόμενον, and not 'having come' – ἐλθόντα) in the flesh," from which it is evident that there were some who denied the second coming of Christ. And the Lord Himself, when He says that many will come in His name, speaks not of His first coming but of the second. However, it is entirely correct that those who deny the second coming do not acknowledge the first either. For if the Lord already came in the flesh and promised to come again, then clearly the one who denies the second coming also denies the first. Whoever believes that the Lord came will also accept His promise with faith. But whoever rejects the promise, nothing prevents him from denying the first coming as well. For this reason, I believe, the apostle used the expression "coming" rather than "having come," so as to embrace with a single word those who deny both comings of the Lord. For greater clarity, before this one must understand: "whoever does not confess this," and then read: "that one is a deceiver and antichrist." Without this addition the sentence is incomplete.
Commentary on 2 John
Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
βλέπετε ἑαυτούς, ἵνα μὴ ἀπολέσωμεν ἃ εἰργασάμεθα, ἀλλὰ μισθὸν πλήρη ἀπολάβωμεν.
Блюди́те себѐ, да не погꙋбитѐ ꙗ҆̀же дѣ́ласте дѡ́браѧ, но да мздꙋ̀ соверше́ннꙋ воспрїи́мете.
Here John is warning people not to fall away into heresy or to revert back to the Old Testament law once they have received the New.
Introductory Commentary on 2 John
He commands those to whom he writes to beware of people who reject both comings of the Lord. He also presents the reason, namely, so that by joining with them, you would not lose what you have accomplished, but receive a full reward.
Commentary on 2 John
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.
πᾶς ὁ παραβαίνων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ Θεὸν οὐκ ἔχει· ὁ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ, οὗτος καὶ τὸν πατέρα καὶ τὸν υἱὸν ἔχει.
Всѧ́къ престꙋпа́ѧй и҆ не пребыва́ѧй во ᲂу҆ч҃нїи хрⷭ҇то́вѣ бг҃а не и҆́мать: пребыва́ѧй же во ᲂу҆ч҃нїи хрⷭ҇то́вѣ, се́й и҆ ѻ҆ц҃а̀ и҆ сн҃а и҆́мать.
Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. The Apostle first removes this objection by saying: Let no one think that by rejecting the coming of the Lord in the flesh, one can either achieve the perfect justice owed to the faithful through works or be regarded as a worshiper of God at all. But whoever transgresses this commandment of His, namely of Christ who has come, and does not remain in His doctrine, does not have God." For if He came to teach men the perfect knowledge of God, He would seem to be rejected; how then could He be a worshiper of God who disapproves of the interpreter of divine contemplations? Therefore, he would be ἄθεος, that is, "without God", just as on the other hand, ἔνθεος, that is, divine and "a friend of God", having all the fullness of divinity within himself, namely the Father, the Son, and the Holy Spirit, who is firm and solid in the doctrine of Christ. For Jesus teaches about the Father, saying: "All things that the Father has are mine." (Jn. 16:15) He often teaches both about the Father and about Himself, that indeed He is the Father, but He is the Son; and concerning the Holy Spirit, when He says: "The Spirit who proceeds from the Father." (Jn. 15:26) However, when he says: "Baptizing them in the name of the Father and of the Son and of the Holy Spirit." (Matt. 28:19) And although in this place the mention is made only of the Father and the Son by the Lord's disciple, and not of the Holy Spirit, do not be offended. For it was only concerning this that he was compelled and desired to speak, about the Father, I say, and the Son. And indeed, these things have been said in the present context, lest we be more lengthy. However, John remains in the teaching of Christ or the Gospel, who according to it feels and acts, living by contemplating and working together; but whoever separates himself from this, is godless. For just as one who has a perfect way of life makes himself familiar with God, as Abraham did, according to what he heard from God Himself: "I am your God," (Gen. 17:1) so too, whoever lives outside the command of the Gospel, is godless, separating himself so that he may not have God. But since here he is godless, namely, who has alienated himself from divine discipline, certainly he who remains in it has both the Father and the Son, for the Son said of such: "We will come to him, I and the Father, and we will make our dwelling with him." (Jn. 14:23) For by observing the commandments, he has made himself a temple and dwelling place of God, and he has God dwelling within him: since God is said to be had in two ways. For all creatures are also said to have God, according to what Paul said: "For in him we live and move and have our being." (Acts 17:28) This, however, has been said according to the manner of existence. In another way, through the good operation of one who worships God, for example, it is said to "have God"; according to which it is signified that God is called the God of Abraham and Isaac, and universally the God of the friends of the Hebrews. (Ex. 30) And this must be attributed to what is now to be said: He who has the Son has the Father. (1 Jn. 2:23) For "he who has seen the Son," as the Son himself says, "has seen the Father." (Jn. 14:9) And again: "I am in the Father, and the Father is in me," (Jn. 14:11) says the same Savior, so that even from this the consubstantiality (ὁμοούσιον) of the Father and the Son may be known. And if anyone says that he who receives the disciples also has the Son and the Father: For the Savior says of these: "He who receives you receives me; and he who receives me receives him who sent me," let him know that he is speaking wrongly in this way, nor does he understand as he ought. Since these things have been said about doctrine, seeing that he who received the apostles, by confessing their doctrine, received through them both the Son and the Father teaching. — Likewise in another way. Since he who abides in doctrine has both the Son and the Father, the apostles also remained in doctrine, so that they preached it as well. Therefore, whoever receives those who are temples of God, by that very act of receiving them, has the Son and the Father who are in them.
Commentary on 2 John
Everyone who goes ahead and does not remain in the teaching, etc. Note the difference in words, and embrace the truth of the faith. He says that whoever does not remain in the teaching of Christ does not have God, but whoever remains in his teaching has both the Son and the Father, to show that the Father and the Son are one true God, and to convict those of falsehood who assert that the Son is either not God, or is posterior or inferior to the Father.
Commentary on the Catholic Epistles
Someone of this sort might perhaps say: if I do not believe in the coming of Christ in the flesh, but lead a life of good deeds, can I not stand together with the pious on account of these deeds? Can I not receive a reward for my works? The Apostle destroys such an objection in advance. He says: whoever rejects the coming of Christ in the flesh, let him not even think about receiving the full recompense for his works that awaits true believers, nor about being numbered among the perfectly pious. On the contrary, everyone who transgresses His commandment, that is, of Christ who came in the flesh, and does not abide in His teaching, does not have God. For if he looks with contempt upon the One who came to teach people perfect knowledge of God, how can he still be pious when he despises the Teacher Himself? No, such a person is godless; just as he who is firm in the teaching of Christ belongs to God and is beloved of God, and has in himself the fullness of the Godhead, that is, the Father and the Son and the Holy Spirit. For Christ teaches about the Father when He says: "All that the Father has is Mine" (John 16:15); in many places He teaches about Himself and about the Father, that one is the Father and another is the Son; He teaches about the Spirit when He says: "The Holy Spirit, who proceeds from the Father" (John 15:26); even more clearly when He says: "baptizing them in the name of the Father and the Son and the Holy Spirit" (Matt. 28:19). If the disciple of the Lord spoke here only of the Father and the Son, and was silent about the Holy Spirit, do not be troubled by this in the least. For here it was fitting to speak only about this, that is, about the Father and the Son. He who abides in the teaching of Christ, that is, in the evangelical teaching, is the one who thinks in accordance with it, teaches, acts, and aligns with it his entire inner and outer life. But he who departs from it is godless. For just as he who lives precisely according to this teaching appropriates himself to God, like Abraham, who for this reason also heard from Him: "I am your God" (Gen. 17:1); so he who does not live according to the evangelical commandment lives without God, because he has removed himself from God. But while the latter, that is, the one who has alienated himself from divine teaching, lives without God, he who abides in this teaching has both the Father and the Son. Concerning this the Son also said: "We will come to him and make our abode with him," that is, together with the Father (John 14:23). For through the keeping of the commandments he made himself a temple and dwelling place of God, and God took up residence in him. The words "to have God" are used in a twofold sense. It is said that all creatures have God, as the apostle Paul expressed it: "In Him we live and move and have our being" (Acts 17:28). This is said in relation to existence. Again, when someone serves God through virtues, it is said that he has God. In this sense God is also called the God of Abraham, Isaac, and in general of the God-loving Hebrews. To what has now been said one must add: he who has the Son also has the Father. For "he who has seen the Son," as He Himself said, "has also seen the Father." He also said: "I am in the Father, and the Father is in Me" (John 14:9–10). Therefore from this too the consubstantiality of the Father and the Son is known. And if someone says: in that case, he who receives the disciples also has the Father and the Son, because it is said: "He who receives you receives Me, and he who receives Me receives Him who sent Me" (Matt. 10:40); let such a person know that he speaks poorly and understands incorrectly. For this was said concerning teaching. He who willingly received the apostles and their teaching, through them received as teachers both the Father and the Son. And in another way: he who abides in the teaching has both the Father and the Son, and the apostles abided in the teaching, because they also preached it; therefore he who received them, the temples of God, through the very act of receiving them has the Son and the Father who dwell in them.
Commentary on 2 John
If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
εἴ τις ἔρχεται πρὸς ὑμᾶς καὶ ταύτην τὴν διδαχὴν οὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν, καὶ χαίρειν αὐτῷ μὴ λέγετε·
А҆́ще кто̀ прихо́дитъ къ ва́мъ, и҆ сегѡ̀ ᲂу҆ч҃нїѧ не прино́ситъ, не прїе́млите є҆го̀ въ до́мъ, и҆ ра́доватисѧ є҆мꙋ̀ не глаго́лите:
But as many as separate from the Church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord.
Against Heresies Book 1
He says, "If any come unto you and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that bids him God speed is partaker of his evil deeds." He forbids us to salute such, and to receive them to our hospitality. For this is not harsh in the case of a man of this sort. But he admonishes them neither to confer nor dispute with such as are not able to handle divine things with intelligence, lest through them they be seduced from the doctrine of truth, influenced by plausible reasons. Now, I think that we are not even to pray with such, because in the prayer which is made at home, after rising from prayer, the salutation of joy is also the token of peace.
From the Latin Translation of Cassiodorus
Although we ought to be seeking at all times, where ought we to seek? Among the heretics, where all is foreign and opposed to our truth, with whom we are forbidden to associate?
On the Prescription of Heretics 14.12
Also another Aurelius of Chullabi said: John the apostle laid it down in his epistle, saying: "If any one come unto you, and have not the doctrine of Christ, receive him not into your house, and say not to him, Hail. For he that saith to him, Hail, partakes with his evil deeds." How can such be rashly admitted into God's house, who are prohibited from being admitted into our private dwelling? Or how can we hold communion with them without the Church's baptism, to whom, if we should only say Hail, we are partakers of their evil deeds?
The Seventh Council of Carthage Under Cyprian
Since it is written that we should avoid such people, how can we not assume that someone who associates with Arians is also an exponent of their heresy?
Synod LETTERS 40
Here you see an example of excommunication in the New Testament, both from table fellowship at home and from table fellowship in church.
Introductory Commentary on 2 John
10–11If anyone comes to you and does not bring this doctrine, do not receive him into your house, nor greet him. For he who greets him shares in his evil deeds. "If anyone comes to you" (2 Jn. 10) confirms those to whom he writes. If anyone, he says, comes to you without this confession, not only will he not receive protection from you, but he will also not receive the prayer for salvation from you, rightly and cautiously saying this, as if this prayer for salvation is owed only to those who agree with us in morals and faith. For whom do we pray for salvation, except for those who are of similar morals and faith? Therefore, if such a prayer for salvation is offered by us to the wicked, it is certainly presented as if it were offered to the faithful and those of similar morals, and thus they have been accepted as companions by us, and they have dragged us down to their abyss.
Commentary on 2 John
If anyone comes to you and does not bring this teaching, etc. John speaks thus about schismatics or heretics to be detested, what he taught in words, he also practiced in deeds. For his most holy listener and strongest martyr Polycarp, the bishop of the Smyrnaeans, recounts that at a certain time, while he had entered the baths at Ephesus for the sake of washing, and had seen Cerinthus there, he immediately jumped out and left without washing, saying: “Let us flee from here, lest even the baths collapse in which Cerinthus, the enemy of truth, is bathing.” The same Polycarp also, when he once met Marcion, who said to him: “Recognize us,” he replied: “I recognize, I recognize the firstborn of Satan.” Such caution did the apostles and their disciples use in religion at that time, that they would not permit even a word’s communion with any of those who had deviated from the truth; as Paul also says: A man that is heretical, after a first and second admonition, avoid, knowing that such a one is perverted and sins, being self-condemned (Tit. III).
Commentary on the Catholic Epistles
10–11The apostle warns those to whom he writes the epistle that they should not only not receive under their roof anyone who comes to them without confessing the teaching of Christ, but should not even greet him, because a greeting from us should be given only to those who are of the same character and the same faith as us. For to whom should we wish well-being, if not to those of the same character and the same faith as us? But if we greet the impious—something that is fitting only toward those of the same character and the same faith—then by this we show that we are in communion with them, and that they have already drawn us into their impiety.
Commentary on 2 John
For he that biddeth him God speed is partaker of his evil deeds.
ὁ γὰρ λέγων αὐτῷ χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς.
глаго́лѧй бо є҆мꙋ̀ ра́доватисѧ, соѡбща́етсѧ дѣлѡ́мъ є҆гѡ̀ ѕлы̑мъ.
By wishing that we do not even give them a welcome, John, the Lord’s disciple, made their condemnation even stronger.
Against Heresies 1.16.3
It is obvious that those who make friends of people who speak falsely aboutout God and who even eat with them do not love the Lord who made them and who feeds them. Instead of being content with that food they are led away into blasphemy against the one who feeds them.
Catena
Anyone who dwells in the doctrine of the gospel and who acts according to its teaching will separate himself from those who think and act differently.
Commentary on 2 John
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.
Πολλὰ ἔχων ὑμῖν γράφειν, οὐκ ἠβουλήθην διὰ χάρτου καὶ μέλανος, ἀλλὰ ἐλπίζω ἐλθεῖν πρὸς ὑμᾶς καὶ στόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.
Мнѡ́га и҆мѣ́хъ писа́ти ва́мъ, и҆ не восхотѣ́хъ хартїе́ю и҆ черни́ломъ, но надѣ́юсѧ прїитѝ къ ва́мъ и҆ ᲂу҆сты̑ ко ᲂу҆стѡ́мъ глаго́лати, да ра́дость ва́ша бꙋ́детъ и҆спо́лнена.
Because of the incapacity of his hearers, John did not think it right to entrust the solutions of secrets of this kind to paper and ink.
Sermons on Exodus 4.2
12–13Since I had many things to write to you, I did not want to do so by paper and ink. But I hope to come to you and speak face to face, so that our joy may be complete. The children of your sister the Elect greet you. Amen. The reason for the briefness of the letter, both in this and in the following one, is that John hoped to come to them and to add in person and by his presence what was lacking. However, by what he adds, "The children of your sister, the Elect, greet you," some wish to argue that the letter is not addressed to a woman but to the Church; concerning which I have decided not to dispute.
Commentary on 2 John
As the reason why the present epistle and the one following it are composed briefly, the apostle gives the fact that he hopes to come himself and in a personal meeting to supply what is lacking.
Commentary on 2 John
The children of thy elect sister greet thee. Amen.
ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς· ἀμήν.
Цѣлꙋ́ютъ тѧ̀ ча̑да сестры̀ твоеѧ̀ и҆збра́нныѧ. А҆ми́нь.
John unites the leaders of the churches in peace because they are sisters in the faith of the church and daughters of God by baptism.
Introductory Ommentary on 2 John
The children of your sister, the Elect, greet you. Just as he prohibits us to greet the adversaries of the truth, so, conversely, he greets the elect on behalf of the elect, so that the faithless may be detested by all the good, possibly to correct them in this way, and that the peace and love among the faithful may always increase.
Commentary on the Catholic Epistles
Some, on the basis of these words, think to affirm that this epistle was written not to a woman, but to the Church. With him who thinks so, I do not at all argue.
Commentary on 2 John
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;
Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος, ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν,
[Заⷱ҇ 75] Ста́рецъ и҆збра́ннѣй госпожѣ̀ и҆ ча́дѡмъ є҆ѧ̀, и҆̀хже а҆́зъ люблю̀ вои́стиннꙋ, и҆ не а҆́зъ то́чїю, но и҆ всѝ разꙋмѣ́вшїи и҆́стинꙋ,