2 John
Introduction to 2 John
The Second Epistle of John is a brief but weighty letter written by the Apostle John, likely near the end of the first century A.D., during a time when the early Church faced growing threats of false teaching and doctrinal corruption—especially regarding the nature and incarnation of Jesus Christ. John identifies himself in the letter as “the Elder,” a title that reflects both his apostolic authority and spiritual maturity. It also signifies a pastoral concern for the truth, purity, and stability of the churches under his influence.
While shorter than 1 John, this epistle addresses similar themes, especially the balance between truth and love, obedience and discernment, and fellowship and separation. The letter is written to “the elect lady and her children,” which some interpret as a metaphor for a local congregation, while others believe it refers to a specific godly woman and her family. In either case, the letter is intensely personal, yet the theological implications are corporate and far-reaching.
John writes with apostolic clarity to warn against hospitality to heretics—specifically those who deny that Jesus Christ has come in the flesh (2 John 1:7), which is a direct denial of the Incarnation and a hallmark of early Gnostic influence. This doctrinal heresy strikes at the very foundation of Christian faith, as it undermines the full deity and true humanity of Christ—truths that are essential to salvation.
In 2 John 1:9 (NKJV), he declares:
"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."
This verse serves as a theological litmus test. John's concern is not merely ethical but doctrinal. He shows that genuine Christian love must be guided by truth. To love indiscriminately, without discernment, is not biblical love—it is compromise.
The epistle calls the believer to walk in truth and love one another, yet it commands separation from anyone who “does not bring this doctrine” (2 John 1:10). John forbids even giving such a person a greeting, saying:
"for he who greets him shares in his evil deeds" (2 John 1:11, NKJV).
This makes 2 John one of the strongest warnings in the New Testament against tolerating false teachers in any form, particularly within the fellowship of the church.
From a dispensational and Baptist perspective, this epistle reaffirms the non-negotiables of the faith—particularly the person and work of Christ—and underscores the importance of biblical separation. Love must not be divorced from doctrine. The command to separate from heresy is not unloving; it is an expression of loyalty to Christ and love for His church.
Though short in length, 2 John serves as a critical field manual for discerning shepherds and faithful believers who must navigate a world where truth is under constant attack. Its principles remain vital in every generation—especially in ours.
Walking in the Truth – 2 John 1:1–3
2 John 1:1–2 (NKJV):
“The Elder, To the elect lady and her children, whom I love in truth, and not only I, but also all those who have known the truth, because of the truth which abides in us and will be with us forever:”
John begins this brief but potent letter by identifying himself simply as “The Elder.” This title is more than an indication of ecclesiastical office; it reflects the reverence and authority he held in the early Church, now writing late in his life—likely in his 90s. Adam Clarke notes that this was likely not a title of position, but of age and wisdom, marking him as the last surviving apostle, writing as a spiritual father to the next generation of believers.
The letter is addressed “To the elect lady and her children.” This has long stirred discussion among interpreters. Some, including early Church Fathers, understood this to refer to an actual Christian woman of notable faith and influence. Others, such as John Stott, see it as a metaphor for a local congregation and its members. The Greek phrase “elect lady” (ἐκλεκτῇ κυρίᾳ) allows either interpretation grammatically. From a dispensational Baptist perspective, it is plausible to consider both dimensions: she may be a literal woman with a house church in her care—representing a broader theological pattern of the Church expressed in localized bodies.
Matthew Poole adds that her “singular piety” and social standing made her an effective supporter of the truth and a prime target for encouragement and warning. If the epistle was written during an era of persecution—perhaps under Domitian’s reign—then the omission of proper names may have been a deliberate security measure to protect both writer and recipient if the letter were intercepted.
John says of this elect lady and her children that he loves them “in truth.” This love is not based on sentiment or personality; it is grounded in the unchanging truth of God’s Word and their shared fellowship in Christ. The phrase “whom I love in truth, and not only I, but also all those who have known the truth” reminds us that doctrinal unity produces spiritual affection. True Christian love is not shallow; it is rooted in shared truth. This is a theme that dominates all Johannine writing, where the word “truth” appears over thirty times.
The phrase “because of the truth which abides in us and will be with us forever” reinforces the eternal and immutable nature of truth. John is not speaking of subjective experience or evolving cultural narratives. He is speaking of divine, revealed, unchanging truth—the truth of the gospel of Jesus Christ. The truth does not expire or change with time; it abides forever. As Psalm 119:89 (NKJV) declares, “Forever, O Lord, Your word is settled in heaven.”
This emphasis on abiding truth directly confronts the false teachers of John’s day—many of whom denied the incarnation of Christ and propagated a false gospel. From a Baptist perspective, this verse affirms the doctrine of the preservation of truth, grounded in the inspiration and sufficiency of Scripture. As John 17:17 (NKJV) says, “Sanctify them by Your truth. Your word is truth.”
2 John 1:3 (NKJV):
“Grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.”
This salutation mirrors Pauline language but with Johannine clarity and warmth. John does not merely wish these blessings upon his readers—he affirms that they “will be with you” from both “God the Father and the Lord Jesus Christ.” This certainty of spiritual blessing reflects the abiding presence of the Triune God in the lives of believers. John’s triad—grace, mercy, and peace—carries profound theological significance.
Grace speaks of God’s unmerited favor, by which we are saved and sustained (Ephesians 2:8–9).
Mercy emphasizes God’s compassion toward our weakness and need, as seen in Hebrews 4:16.
Peace refers to reconciliation with God (Romans 5:1), the indwelling calm of Christ (Philippians 4:7), and the unity of the Spirit among believers (Ephesians 4:3).
The phrase “in truth and love” anchors these blessings in God's character. These are not abstract virtues but personal realities that flow from relationship with the Father and the Son. Importantly, the phrase “the Son of the Father” in this verse is a direct refutation of the Gnostic denial of Christ’s incarnation. The false teachers of John’s day (and ours) often undermine the person of Christ. Here, John boldly affirms that Jesus is the Son, begotten of the Father, not adopted, not created. This is an essential element of orthodox Christology and must be defended against all forms of heresy.
Missler noted that John, in using the title “Son of the Father,” is deliberately reinforcing the miraculous conception of Christ, a doctrine Gnostics outright denied. Denying the incarnation is not a minor error; it is antichrist in nature (1 John 4:2–3).
Thus, even in these opening verses, John weaves together deep theological truths: the immutability of truth, the unity of believers in truth, the blessings of grace and peace, and the absolute deity and incarnation of Jesus Christ. These foundational truths set the stage for the urgent warnings and exhortations that will follow in this short but powerful epistle.
B. How to Walk in the Truth (2 John 1:4–6)
2 John 1:4 (NKJV):
"I rejoiced greatly that I have found some of your children walking in truth, as we received commandment from the Father."
John opens the practical section of this letter with pastoral warmth and personal joy. He expresses his delight upon discovering that “some of your children” are “walking in truth.” This joy reflects the heart of a spiritual father who sees his children living out the truth they profess. It parallels what he wrote in 3 John 1:4 (NKJV): “I have no greater joy than to hear that my children walk in truth.”
The word “walking” signifies more than intellectual agreement. It refers to a daily, consistent, obedient lifestyle anchored in the revealed truth of God’s Word. As John wrote earlier in 1 John 2:24 (NKJV): “Therefore let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father.” Abiding in truth is synonymous with abiding in God.
Adam Clarke rightly notes that “the children mentioned here may either be her own children, or those members of the Church which were under her care, or some of both.” In either case, the fruit of truth is being borne out in their walk.
Commentator John Trapp offers this sharp insight: “Not taking a step or two, not breaking or leaping over the hedge to avoid a piece of foul way, but persisting in a Christian course, not starting aside to the right hand or the left.” This is the kind of steady, unwavering obedience God desires—not occasional gestures of righteousness, but a pattern of living governed by divine truth.
2 John 1:5 (NKJV):
"And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: that we love one another."
John moves from the truth to love, reinforcing again that the two are inseparable in the Christian life. This plea is not based on novelty, but on ancient commandment. The command “that we love one another” goes back to Christ’s words in John 13:34 (NKJV): “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.”
John’s language is deeply personal: “I plead with you.” He does not command here as an apostle, though he had the authority to do so. He appeals gently and earnestly, understanding that love cannot be compelled externally—it must be drawn out of the believer’s new nature, empowered by the Holy Spirit.
From a Baptist theological lens, love among the brethren is an outward proof of regeneration and sanctification. It is not optional, nor is it sentimental. As 1 John 4:20–21 (NKJV) says: “If someone says, ‘I love God,’ and hates his brother, he is a liar... And this commandment we have from Him: that he who loves God must love his brother also.”
This love is not self-defined. It is modeled after Christ’s sacrificial, enduring love. It must be taught, preached, and lived out consistently within the local church. Love without truth is compromise; truth without love is brutality. The Christian walk must have both.
2 John 1:6 (NKJV):
"This is love, that we walk according to His commandments. This is the commandment, that as you have heard from the beginning, you should walk in it."
Here John offers a practical definition of love: “that we walk according to His commandments.” This demolishes modern sentimental views of love that equate it with feelings or tolerance. True biblical love is measured by obedience to God’s revealed will. As Jesus said in John 14:15 (NKJV): “If you love Me, keep My commandments.”
The Greek present tense verb “walk” denotes a continual, habitual action. It is not a burst of spiritual energy or seasonal commitment, but a lifelong pattern of submission to God's Word. This is love—not the fleeting feeling, but the faith-filled obedience.
John says, “This is the commandment… you should walk in it.” The definite article signals one unified command: love demonstrated through obedience. From the beginning—referring both to the earliest teachings of Christ and to the moral will of God displayed in the Law and Prophets—this has always been God’s expectation.
F. B. Meyer adds a helpful clarification:
"Perhaps you fail to distinguish between love and the emotion of love. They are not the same. We may love without being directly conscious of love, or being able to estimate its strength and passion. Here is the solution to many of our questionings: They love who obey."
From a doctrinal standpoint, this verse also serves as a polemic against the Gnostic heresies of John’s day, which often downplayed the importance of obedience. Some of these teachers claimed that “love” was sufficient and obedience unnecessary. John refutes this by insisting that real love is always manifested in obedience. Truth, love, and obedience cannot be separated—they are the triple braid of authentic Christianity.
C. A Warning Against False Teachers and Their Danger (2 John 1:7–11)
2 John 1:7 (NKJV):
"For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist."
John shifts from exhortation to urgent warning. The early church faced a serious threat: traveling false teachers who appeared to be brethren but denied foundational truths about Christ. John identifies these individuals as “deceivers” and “antichrist.” These are not mere theological opponents—they are spiritually dangerous.
To “not confess Jesus Christ as coming in the flesh” denies both His incarnation and, implicitly, His Second Coming in bodily form. The Greek structure supports both historical and prophetic application. The heresy John combats is likely a form of early Gnosticism or Docetism, which claimed Christ only seemed to have a physical body but was, in reality, a phantom-like spirit. This struck at the heart of the gospel—undermining the true nature of the Incarnation.
Chuck Missler underscores that this verse reveals a critical doctrinal test: “Who is Jesus Christ?” Denying His true incarnation—fully God and fully man—is the dividing line between orthodoxy and heresy. Missler connects this with 1 John 4:2–3 and 1 John 2:22, where John says, “Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son.”
John uses the definite article—“This is the deceiver and the antichrist”—to reinforce that such deniers do not simply hold a different view; they embody the spirit of the Antichrist. While there is a future individual called “the Antichrist” (see 2 Thessalonians 2:3–4 and Revelation 13), the spirit of antichrist is already active in false teachers who distort the person and work of Christ.
2 John 1:8 (NKJV):
"Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward."
The command “Look to yourselves” is a call for vigilance and personal responsibility. False teachers do not only corrupt doctrine; they threaten eternal reward. John is not talking about salvation here but about eternal reward—the crowns and commendations believers receive for faithfulness.
The phrase “we worked for” likely refers to the labor of the apostles and faithful teachers who planted and nurtured the church. Missler notes this verse supports the doctrine of the Bema Seat Judgment—where believers will be judged not for sin (which was judged at the cross) but for reward based on faithful service (2 Corinthians 5:10). To compromise with deceivers is to risk loss, not of salvation, but of reward.
The verb “lose” implies the possibility of forfeiting what was earned. In Revelation 3:11 (NKJV), Jesus warns: “Behold, I am coming quickly! Hold fast what you have, that no one may take your crown.” The danger is real: tolerating false doctrine, compromising truth, or extending aid to deceivers could strip believers of their spiritual reward.
2 John 1:9 (NKJV):
"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."
Here John lays down the theological line in the sand. Anyone who “transgresses”—literally, goes beyond the bounds—and does not remain in sound doctrine, reveals that they do not have a relationship with God at all. To abandon the doctrine of Christ is to forfeit any claim to the Father or the Son.
The “doctrine of Christ” is not a secondary or non-essential issue. It refers to the entire biblical teaching on the person and work of Jesus Christ—His deity, humanity, atonement, resurrection, and return. As Missler emphasizes, “You cannot deny the doctrine of Christ and still claim to be a Christian.”
The word “transgresses” (Greek: proagōn) carries the idea of running ahead—claiming advanced knowledge or moving beyond the apostolic foundation. John’s rebuke is pointed: we are not to “advance” past Scripture. The only legitimate spiritual progress is one rooted deeper in Christ, not one that leaves Christ behind.
As commentator Boice states, “Progress on any other ground may be called progress, but it is a progress that leaves God behind and is, therefore, not progress at all.” This is precisely the danger in today’s theological liberalism, New Age reinterpretations of Jesus, and cults like Mormonism or Jehovah’s Witnesses—all of which deny essential truths about the Son of God.
2 John 1:10–11 (NKJV):
"If 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."
These verses represent a clear and uncompromising stance: false teachers are not to be received, supported, or welcomed. The early church often hosted traveling teachers, but John warns that this hospitality must not be extended to those who teach heresy.
The phrase “does not bring this doctrine” means they arrive with an alternative view of Jesus Christ. To receive them into one's home—especially if this refers to the house church setting—would legitimize and enable their mission.
To “greet” such a person meant far more than a casual hello; it implied endorsement and support. In that context, it could allow a heretic to use the local church as a platform. John declares that even greeting them in such a way makes one a “sharer in their evil deeds.”
Clarke notes, “Have no religious connection with him, nor act towards him so as to induce others to believe you acknowledge him as a brother.” Stott adds that this is not about social courtesy but about offering a place to teach or minister.
Importantly, John does not call for physical harm, harassment, or persecution. Rather, he calls for doctrinal separation. Those who twist the identity of Jesus Christ must not be treated as brethren.
This passage does not mean Christians should be rude to lost people or avoid evangelizing cult members. Instead, it means we must not aid those who actively teach a false gospel. There is a difference between someone deceived and someone doing the deceiving.
In our day, theological liberalism continues to propagate a false Jesus—one who is not divine, not sinless, and not returning. Such false systems are modern forms of the same antichrist spirit John warned about. To support their institutions, buy their materials, or promote their leaders is to partake in their evil deeds.
As G. Campbell Morgan observed:
“They were persons who claimed to be leaders; they were advanced thinkers, they were progressive. The Gnostic teachers of the time were claiming that while the gospel of the historic Jesus might be all very well for unenlightened people, they had a profounder knowledge. Such were to receive no hospitality.”
C. Conclusion (2 John 1:12–13)
2 John 1:12 (NKJV):
"Having many things to write to you, I did not wish to do so with paper and ink; but I hope to come to you and speak face to face, that our joy may be full."
John closes this brief but weighty epistle with a warm and personal note. His expression, “Having many things to write to you”, indicates that this short letter was just a fraction of what he longed to share with them. Yet, he intentionally refrains from writing further, choosing instead the preferred medium of personal fellowship.
His desire to “speak face to face” underscores the value of direct, in-person interaction in Christian fellowship. John understood that some things are better conveyed not through “paper and ink,” but through voice, presence, and shared joy. The phrase “that our joy may be full” echoes a familiar refrain from his first epistle (see 1 John 1:4), where fellowship and truth together produce fullness of joy.
Chuck Missler notes that this verse, while seemingly mundane, has profound implications for our understanding of apostolic authority and the early church’s relational nature. In an age increasingly marked by digital communication and isolation, this verse serves as a timely reminder that face-to-face fellowship is both more powerful and more personal than any letter or technology can replicate. Christian discipleship and shepherding are not merely intellectual exercises—they are relational acts grounded in presence.
2 John 1:13 (NKJV):
"The children of your elect sister greet you. Amen."
This closing salutation may appear cryptic to modern readers. The phrase “your elect sister” has been interpreted in two main ways: as a reference to a literal Christian woman and her family, or—more likely—as a symbolic reference to another local congregation.
Given John’s likely use of the term “elect lady” in verse 1 to describe a local church, it is most consistent to see the “elect sister” here as another church body—perhaps the one John was currently visiting or shepherding—sending greetings to the recipient church. The use of “children” in this context likely refers to the believers in that congregation.
Missler points out that this is a subtle but beautiful reminder of the broader body of Christ. While John warns against deceivers and commands separation from heretics, he closes with a picture of genuine unity among true churches. We are not isolated in the fight for truth. There are other faithful believers, in other assemblies, who walk in truth and extend fellowship.
This benediction also rebalances the tone of the letter. After issuing strong warnings against aiding false teachers and tolerating heresy, John ends with a gentle affirmation of Christian love and solidarity. It is a gracious reminder that, even in defending doctrinal truth, we must never lose sight of the bond we share with other faithful believers. As Galatians 6:10 (NKJV) says, “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.”
Additional Lessons from 2 John
1. The Relationship Between Truth and Love (2 John 1:1-3)
Though already touched upon, this triad—truth, love, and obedience—deserves more focus:
2 John 1:1-2 (NKJV): “To the elect lady and her children, whom I love in truth… because of the truth which abides in us and will be with us forever:”
The apostle connects love not to emotion but to truth—specifically, doctrinal truth about Christ. In an age of compromise, the love John speaks of is not sentimentality, but a love firmly rooted in biblical truth.
Lesson: Love without truth is mere sentiment; truth without love becomes legalism. Genuine Christian fellowship must be both doctrinal and relational.
2 John 1:3 (NKJV): “Grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.”
Notice the Trinitarian greeting and dual emphasis on “truth and love.” This emphasizes that right doctrine produces right relationships, and that the Christian life is a balance of grace and obedience.
2. Ecclesiastical Discernment in Christian Hospitality (2 John 1:10-11)
This section is about more than individual boundaries—it speaks to corporate ecclesiastical practice.
John’s warning is not just personal, but congregational. False teachers must not be allowed to use the church’s resources or platform. This verse implicitly calls for doctrinal gatekeeping in pulpits, seminaries, and Christian media platforms.
Lesson: Hospitality and generosity are Christian virtues, but they must never be extended at the expense of doctrinal fidelity. Welcoming a heretic isn’t kindness—it is collusion.
3. Connection to the End Times and the Spirit of Antichrist (2 John 1:7)
The mention of deceivers and the antichrist connects this short letter to eschatology. John's concern isn’t merely ethical or theological—it’s prophetic. He sees the denial of the incarnation as preparation for the final Antichrist.
Lesson: Heresy often appears in the Church as a precursor to future apostasy. Discernment today prepares the Church for greater deception tomorrow. This echoes Paul’s warning in 2 Thessalonians 2:3–4 about the “falling away” and the rise of the man of sin.
4. Apostolic Authority and the Sufficiency of the Original Gospel (2 John 1:9)
“Whoever transgresses and does not abide in the doctrine of Christ does not have God.”
The Greek word translated "transgresses" (προάγων) literally means “goes too far.” It implies that false teachers were presenting their doctrine as an advance or evolution of Christianity. John rebukes that outright.
Lesson: Any teaching that claims to “go beyond” the biblical revelation of Jesus is heresy. Doctrinal “progress” that departs from the apostolic faith is not growth—it is abandonment.
This strikes directly against Gnostic movements, theological liberalism, and modern progressive Christianity.
5. The Importance of Unity Within the Local Church Family (2 John 1:1, 13)
John’s use of family language (elect lady, her children, elect sister, etc.) emphasizes church-as-family theology. The letter is not addressed to an individual only, but to a body of believers functioning like a household.
Lesson: The church is a spiritual household. As in any family, love, protection, correction, and communication are essential for healthy function. False teaching is a threat not just to doctrine—but to the unity of this household.
