2 John 1:1. ὁ πρεσβύτερος] The definite article restricts the general idea πρεσβύτερος to a particular person, to whom this epithet is specially appropriate. That this is most probably the Apostle John, see Introduction, sec. 1. The reflection on his age may have led the apostle to write, not ὁ ἐπίσκοπος, but ὁ πρεσβύτερος.

ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς] The interpretation of these words has from the earliest times been very diverse, according as either ἐκλεκτή or κυρία has been regarded as a proper noun, or both words have been considered as appellatives. The first opinion (Lyranus, a Lapide, Lorinus, Cappellus, Grotius, Wetstein, etc.) has been with justice given up by modern commentators; it is clearly enough opposed not only by the mode of its conjunction with κυρία, but also by 2 John 1:13. The second view, according to which κυρία is the proper noun, is found as early as in Athanasius, and afterwards in Bengel, Carpzovius, Heumann, Krigel (Commentatio de κυρία Johannis, Lips. 1758), Paulus, Lücke, de Wette, Brückner, Guericke, Düsterdieck, Ebrard, Braune, etc. That Κυρία appeared as a feminine proper name is not to be doubted, see Grutteri, Inscriptt. p. 1127, num. xi.; comp. Heumann: Poecile de Cyria Johannis; but if this view be taken, not only is the adjective ἐκλεκτή strange, as it never is assigned to any individual in the N. T. as a single predicate except in Romans 16:13 (where, however, ἐν κυρίῳ is put along with it), but also its connection with the proper noun, instead of Κυρίᾳ τῇ ἐκλεκτῇ, comp. 3 John 1:1; Php 1:1-2; Romans 16. Lücke, it is true, refers to 1 Peter 1:1 : ἐκλεκτοῖς παρεπιδήμοις; but here the case is different, as παρεπιδήμοις is not a proper noun, as even Brückner admits, though he nevertheless falls back on a “familiar carelessness” in this case.[1] The third interpretation is found in Luther (“the elect woman”), Hornejus, Wolf, Rittmeier (Diatriba, de electa domina, Helmst. 1706), Baumgarten-Crusius, Sander, etc. According to Epictetus, chap. 62: αἱ γυναῖκες εὐθὺς ἀπὸ τεσσαρεσκαίδεκα ἐτῶν ὑπὸ τῶν ἀνδρῶν κυρίαι καλοῦνται, women might certainly be called κυρίαι; but this was plainly only a polite address, corresponding not to the German “Frau” (woman), but to the German “Herrin” (lady). It hardly corresponds with the apostolic dignity of the author, however, to describe the receiver of the Epistle in the superscription by this name of a conventional politeness.[2] But the opinion of Knauer (Stud. u. Krit. 1833, Part 2, p. 452 ff.), that by ἐκλεκτὴ κυρία is to be understood Mary, the mother of Jesus, lacks any tenable foundation (see Lücke on this passage).

Already at an early date κυρία was taken as a symbolic description of the Christian Church; so Jerome (ep. xi. ad Ageruchiam) and the Scholiast I. (ἐκλεκτὴν κυρίαν λέγει τὴν ἐν τινὶ τόπῳ ἐκκλησίαν), and later Calovius, Whiston, Michaelis, Augusti, Hofmann (in his Weissagung u. Erfüllung, II. p. 321, and in his Schriftbew. I. p. 226 ff.), Hilgenfeld (1855), Ewald, etc. It is true the word does not elsewhere appear in this signification, but according to its connection with Him who is ὁ κύριος, the Church may certainly be called κυρία in its relationship to the individual members.[3] Both the contents of the Epistle, which is lacking in the slightest individual reference to a single person, and the way in which John speaks to the receivers of the Epistle and passes judgment on them (comp. what follows in this verse; further, 2 John 1:4-5; 2 John 1:8; 2 John 1:10); and, finally, the way in which the sister and her children are mentioned,[4]—are no less opposed to the opinion that the Epistle was written to one particular woman, than they are in favour of the opinion that it was directed to a Christian Church; only κυρία must not be regarded as the name of honour of any one particular Church, according to Serrarius of the Corinthian Church, or according to Augusti of that of Jerusalem; it is rather a name suitable for every Church, by which, therefore, that Church could also be described to which the Epistle is directly addressed.[5]

καὶ τοῖς τέκνοις αὐτῆς] If κυρία is a description of the Church, the τέκνα are her individual members. The representation of the Church as a mother, and of her members as her children, occurs elsewhere also; comp. Galatians 4:26.

οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ] If we take κυρία as a proper noun, then οὕς indicates that by τέκνοις only sons are to be understood; but why then does not the apostle write: καὶ τοῖς υἱοῖς αὐτῆς? If the τέκνα are the members of the Church, however, then οὕς is used here exactly as τεκνία μου, οὕς in Galatians 4:9; comp. also Matthew 28:19 : τὰ ἔθνη … αὐτούς. Suitable though the masculine is to denote all Church-members, it would be just as unsuitable to denote members of one family, if this consisted not merely of sons, but—as Braune here supposes—of daughters also. ἐγώ is used emphatically, inasmuch as the apostle wants to bring out his intimate relationship to the members of the Church.

ἐν ἀληθείᾳ in its connection with ἀγαπῶ is not = ἐν τῇ ἀληθείᾳ, as if the (Christian) truth were thereby indicated as the element in which love has its existence (Bengel, Düsterdieck), but it is used adverbially, not, however, to emphasize the sincerity of the love, but, as the word itself states, the truth of the love (Ebrard: “I love thee with that love which is a love in truth;” similarly Lücke: “it is the real Christian love that is meant,” and Braune).

καὶ οὐκ ἐγὼ μόνος, ἀλλὰ πάντες] All who have known the truth share with the apostle love to the τέκνα of the κυρία. This addition also goes to show that κυρία is not a proper noun; for how could the children of an individual woman be regarded as an object of the love of all believers? Bengel, with whom Düsterdieck agrees, remarks indeed on this: communio sanctorum, but the apostle’s mode of expression presupposes an actual knowledge about one another. Several commentators accordingly have recourse to a weakening of the idea πάντες,[6] which, however, is arbitrary.

ἀλήθεια is the divine truth, of which the believer becomes a partaker in Christ. The emphasis of ἈΛΉΘΕΙΑ both here and in 2 John 1:2 is caused by the antithesis to the ΠΛΆΝΟΙ (2 John 1:7). The bracketing of the words: ΚΑῚ ΟὐΚ … ΤῊΝ ἈΛΉΘΕΙΑΝ, “spoils the clearness of the connection, and is also logically not quite correct, because 2 John 1:2 refers not only to ἘΓΏ, but also to ΠΆΝΤΕς” (Lücke).

[1] According to Ewald, it is “foolish to think” that “the apostle is here writing to an individual woman.”

[2] Against the distinction between the expressions “Frau” and “Herrin,” Braune adduces the etymology of the former word (Frau, feminine of fro = Herr); this is quite irrelevant here, however, as it is not the German, but the Greek, expressions, that are in question; it is the distinction between γυνή and κυρία. That “Frau” originally corresponded to the expression κυρία is certain,—the word is even yet frequently used in this sense,—but it docs not therefore follow that the Greek κυρία became so much weakened in usage as the German word “Frau.”

[3] Hofmann recalls the description of the Church in the Apocalypse as the νύμφη and the γυνή. When Ebrard objects to this, that the Church in contrast with the “Lord” is not “the lady,” but the obedient handmaid, it must be remembered that she is here spoken of not in regard to her subordinate relationship to Christ, but in regard to her superior relationship to her individual members.

[4] De Wette also says: “The way in which her sister and her sister’s children are mentioned is favourable to the idea that a single Christian Church is meant.”

[5] That the Epistle is directly addressed to a particular Church is evident from ver. 12; the want of references to individual circumstances may perhaps be explained by the fact that it also had an encyclical design; that the author, however, “had in view the whole of orthodox Christendom” (Hilgenfeld), is just as little appropriate to this Epistle as to the First.—Braune’s considerations are of little importance; the name of the Church might be omitted, because the bearer of the Epistle knew to what Church he had to take it; ἐκλεκτή is by no means unsuitable with κυρία = ἐκκλησία, according to ἡ ἐν Βαβυλῶνι συνεκλεκτή (by which the Church is certainly to be understood); it has not been asserted that the relationship of the mother in Galatians 4:26 has been given to a single Church.

[6] Hornejus: omnes fideles, non quidem qui in toto orbe tum temporis erant, sed qui in illis partibus et simul Dominam illam et liberos ejus norant.—Lücke: “πάντες κ.τ.λ., i.e. all Christians (perhaps of this place?) who know the Kyria and her children;” Braune agrees with this explanation, but would regard “as included, even those who would later become acquainted with her”—which is clearly unsuitable.

2 John 1:1-3. Superscription of the Epistle.2 John 1:1-3. The Address. “The Elder to elect Kyria and her children, whom I love in Truth, and not I alone but also all that have got to know the Truth, because of the Truth that abideth in us; and with us it shall be for ever. Yea, there shall be with us grace, mercy, peace from God the Father and from Jesus Christ the Son of the Father in Truth and love.”1. The Elder] It is probably on account of his age that the Apostle styles himself thus: and it is a designation which a writer personating S. John would scarcely have chosen, as being too indistinct. On the other hand an Elder, who did not wish to personate the Apostle, would hardly call himself ‘The Elder.’ It is in addressing Elders that S. Peter calls himself a ‘fellow-elder’ (1 Peter 5:1). “The use of the word in this Epistle shews that he cannot have understood this title in the usual ecclesiastical sense, as though he were only one among many presbyters of a community. Clearly the writer meant thereby to express the singular and lofty position he held in the circle around him, as the teacher venerable for his old age, and the last of the Apostles” (Döllinger). “In this connexion there can be little doubt that it describes not age simply but official position” (Westcott). See Appendix E.

unto the elect Lady] Or possibly, unto the elect Kyria: but the other is better, as leaving open the question, which cannot be determined with any approach to certainty, whether the letter is addressed to an individual or to a community. There is no article in the Greek, so that ‘to an elect lady’ is a possible translation. If we make κυρία a proper name (and no doubt there was such a name in use), we are committed to the former alternative. The rendering ‘to the lady Electa’ may be safely dismissed, if only on account of 2 John 1:13. If Electa is a proper name here, it is a proper name there; which involves two sisters each bearing the same extraordinary name. Comp. ‘to the elect who are sojourners of the Dispersion’ (1 Peter 1:1), and ‘for the elect’s sake’ (2 Timothy 2:10). Every Christian is elect or chosen out of the antichristian world into the kingdom of God.

and her children] Either the children of the lady, or the members of the community, addressed in the Epistle. For the Church as a mother comp. Galatians 4:26.

whom I love in the truth] Omit the article, and comp. ‘let us love in deed and truth’ (1 John 3:18): ‘whom I love in all Christian sincerity’, or in a Christian temper. In the Greek ‘the lady’ is feminine, ‘the children’ are neuter, ‘whom’ is masculine. No argument can be drawn from this as to whether a Christian family or a Church is to be understood.

but also all they that have known] Better, as R. V., but also all they that know: literally, that have come to know (see on 1 John 2:3). At first sight this looks like a strong argument in favour of the view that ‘the elect Lady’ is a Church. “How could the children of an individual woman be regarded as an object of the love of all believers”? The First Epistle is the answer to the question. Every one who ‘has come to know the truth’ enters that ‘Communion of Saints’ of which the love of each for every other is the very condition of existence. The Apostle speaks first in his own name, and then in the name of every Christian. “For all Catholics throughout the world follow one rule of truth: but all heretics and infidels do not agree in unanimous error; they impugn one another not less than the way of truth itself” (Bede).

1–3. Address and Greeting

1–3. Like most of the Epistles of S. Paul, the Epistles of S. Peter, S. James, and S. Jude, and unlike the First Epistle, this letter has a definite address and greeting. In its fulness the salutation reminds us of the elaborate openings of the Epistles to the Romans, Galatians, and to Titus.2 John 1:1. Ὁ πρεσβύτερος, The Elder) This Epistle also has three parts:—

I.  THE INSCRIPTION, 2 John 1:1-2.

II. THE COMMENDATION of those who practise hospitality: in which—

1. He approves of the former benefits of Cains, 2 John 1:2-6.

2. He draws forth the commendation itself, introducing reasons and examples on both sides [of a good and of the opposite character], 2 John 1:6-10.

III.   THE CONCLUSION, 2 John 1:13-13.

—Γαΐῳ, to Caius) Caius of Corinth, who is mentioned Romans 16:23, either closely resembled this Caius, the friend of John, in his hospitality, or he was the same person: if he were the same person, he either migrated from Achaia into Asia, or John sent this letter to Corinth.Verse 1. - The elder. Not an unlikely appellation to have been given to the last surviving apostle. Other apostles had been called elders; their successors also were called elders; but St. John was "the elder." That there was a second John at Ephesus, who was known as "the elder," to distinguish him from the apostle and evangelist, is a theory of Eusebius, based upon a doubtful interpretation of an awkwardly worded passage in Papias. But it is by no means certain that any such person ever existed. Irenaeus, who had read Papias, and been intimate with Polycarp, the disciple of St. John, seems to know nothing of any such person. Even if he existed, there is little reason for attributing this Epistle to him; it is too like the First Epistle to be by a different author. Unto the elect lady. This rendering of ἐκλεκτῇ κυρίᾳ should be retained: ἐκλεκτή cannot be a proper name, on account of verse 13; κυρία need not be one. We commit ourselves to nothing that is disputable if we render κυρία "lady;" whereas if we render it "Kyria" it is open to any one to object that perhaps the lady's name was not Kyria, and that perhaps she is not an individual at all, but a Church. She is elect, as being chosen out of the dominion of the evil one (1 John 5:19) into the Christian family. She is thus reminded at the outset of the relationship between them; she is a member of that elect company of believers of which he is the elder. It is futile to ask who this lady is. There have been various conjectures, some of them absurd; but we know no more than the letter itself tells us. Evidently the lady and her children were not among the great ones of the earth; they have made no name in the world. And herein lies one of the chief lessons of the Epistle. Those mentioned in it were ordinary people, such as any Church in any generation might produce. But because they were faithful, and endeavoured to live up to their calling, the apostle loved them, and all true Christians loved them, and he dared to assure them that "grace, mercy, and peace from God the Father and from Jesus Christ the Son of the Father" should be their portion. Any Christian minister may give the same assurance to faithful Christians, however humble and inconspicuous, still. They may win no place in the history of the world that is passing away; but they have a place in the heart of him who abideth for ever. Note the characteristic repetition of the characteristic word "truth," which occurs five times in the first four verses. All words respecting truth and bearing witness to it are characteristic of St. John. In two of the five cases "truth" has the article; "all they that know the truth; for the truth's sake which abideth in us." It is not impossible that "the truth" here means him who is the Way, the Truth and the Life. Christ is the Revelation of Divine truth to man. All who know him love all faithful Christians for his sake. To the apostle truth was not a mere notion, "or a set of notions, however large and accurate; it was no theory about God, but God himself, and God manifest in the flesh in order that we might know him and partake his life." The elder (ὁ πρεσβύτερος)

The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age.

Unto the elect lady (ἐκλεκτῇ κυρίᾳ)

An expression which baffles all the commentators. It is supposed by some that the title describes a person, by others, a society. The views of the former class as to the person designated, are (1.) That the letter was addressed to a certain Babylonian named Electa. (2.) To a person named Kyria. (3.) To Electa Kyria, a compound proper name. Those who regard the phrase as describing a society, divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily.

Children (τέκνοις)

May be taken either in a literal or in a spiritual sense. For the later, see 1 Timothy 1, 1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4, 2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ. If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal.

Whom (οὓς)

Comprehensive, embracing the mother and the children of both sexes.

I love (ἀγαπῶ)

See on John 5:20.

In the truth (ἐν ἀληθείᾳ)

Omit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See John 17:17. In truth is equivalent to truly, really. Compare Colossians 1:6; John 17:19.

That have known (οἱ ἐγνωκότες)

Either have come to know, or as Rev., know. The perfect tense of γινώσκω, to learn to know, is rendered as a present: I have learned to know, therefore I know. See on 1 John 2:3.

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