2 John 1:8 Look to yourselves, that we lose not those things which we have worked, but that we receive a full reward. In the text itself we have two general parts considerable, First, the caution propounded. Secondly, the argument whereupon the caution is urged, or the matter wherein to be exercised. We begin with the first, the CAUTION in its general and indefinite proposition, "Look to yourselves." This is that which belongs to all Christians. The ground hereof is this: — First, the danger which they are exposed to, and the assaults which are upon them. Those which are subject to very much hazard, they had need to take very much heed. St. John before said, "that there were many deceivers entered into the world"; adds presently, "Look to yourselves," as a caution very fitly consequent upon that intimation; where there are cheaters and cutpurses in the crowd people have need to look to their pockets. Secondly, as there are assaults upon them, so themselves without better heed are too apt to be overtaken with them. There is not more deceitfulness and malice in Satan and his instruments than there is likewise naturally in our own hearts to yield and comply with them; therefore we had need to look to ourselves. As it is in matter of the body, where people are more apt to take such infection or contagion in them, they conceive it does more concern them to be more heedful and regardful of their health; even so it is here. We are ready ever to comply with every evil suggestion and temptation which is administered unto us; we are like dry tinder to these sparks which are struck upon us, which is the difference betwixt us and Christ. Thirdly, add also hereunto the grievousness of the miscarriage. The Apostle John does in this case with these believers as some physician would do with his patient; who, when he has done all for him that belongs to him and lies in his power, bids him now to beware and take care of his own health and to look to himself, and accordingly it behoves all Christians so to do. And that for this reason especially, forasmuch as they may not always have other helps near unto them. This caution here of the apostle was not a word of negligence, but rather of prudent forecast for them. He had done his part already with them, and now does but provoke them to make good use of what they heard from him and to put those his doctrines into practice. I might here also further seasonably observe, that God will make use of ourselves in our passage to heaven. The second is the ARGUMENT or matter which it is conversant about, which is laid down two manner of ways: — First, in the negative, "That ye love not," etc.; and secondly, in the affirmative, "But that we receive a full reward." We begin with the first, the negative, "That ye love not," etc. Some copies read, "That we love not," etc. We may understand it of either. First, "That ye love not," etc. People have cause to look to it that they do not frustrate the labours of the ministers by losing those doctrines and instructions which are tendered unto them. First, that we may not lose things out of our memory. Secondly, meditation, that is also a good conduce merit hereunto. Thirdly, conference and holy communion. This does imprint them more (Deuteronomy 6:7). Lastly, practice and conscientious improvement. There is no such way for us to remember any doctrine as to draw it forth into exercise, which is the truest memory of all. That is the first particular in which we are to take heed of losing, viz., in regard of memory. The second is in regard of judgment. Then we are said to lose any doctrine when we alter our opinion of it, and so let it go from us. Thirdly, in regard of affection. Take heed ye lose not herein neither. Now therefore let us be careful to put this caution in practise; losses are for the most part unacceptable. We see in matters of the world how men do not love to lose anything; if they do, it is very grievous to them. And how much more does it then concern them to avoid it, and shun it all they can in such things as these are, which are of such weighty importance. Like some young scholars that lose more in a breaking up than they get in many weeks' schooling and learning besides. I would not it should be so with you; I warn you of it. There are divers ways of losing in other things, as well as this, which accordingly are now to be avoided by you. First, by fraud and circumvention. Secondly, there is loss also by force and open violence. Thirdly, by mere carelessness and neglect. There is many a jewel which is lost thus for want of due and proportionable care in him that has it. But then further, take it in reference to their own works, "that ye lose not the things which ye have wrought." The apostle, as he would not have them to frustrate his labours towards them, so neither their own labours to themselves. And so it is an exhortation to constancy. First, they lose their labour, and there is a great matter in that. Secondly, they lose that expediteness and facility of doing good, or of resisting evil. Thirdly, take it as to the reward; they are losers of what they have wrought as to this likewise. If a man will watch his house, how much more should he watch his soul? Now further, secondly, take it in the first as it is here in our own textual translation, "That we lose not what we have wrought." First, I say, the heedlessness of people frustrates the labours of their ministers; it makes them lose the things which they have wrought. Now secondly, for what also is expressed, that ministers are justly very tender of the frustrating of their labours. First, the Person they work from, and that is God Himself. The miscarriages of the ministry redound to the dishonour of God. Secondly, the persons they work for, and that is the church and people of God (Ephesians 4:12). "They watch for your souls" (Hebrews 13:17). They would not lose their work in reference to those they work for. Thirdly, for the work itself, and that in sundry respects. First, the labour of it; it is a painful work, and therefore is it so often in Scripture set forth by such an expression. The more pains that any man takes the less willing is he to lose it. Secondly, the dignity of it; there is somewhat also in that. Men may take pains in a thing of nought. To lose such a work as this is, the work of the ministry, this is no ordinary business, nor so to be accounted. Thirdly, add to this the extent of it, and that which goes along with it, for if we lose our work there is somewhat more lost besides that, as is implied afterwards; and that is of yourselves, "it is unprofitable for you" (Hebrews 13:17). And the rather upon this added still to it, that it is irrecoverable, for so it is. If the work of the ministry take not there is nothing hereafter to be expected. The second is the affirmative, "But that ye, or we, receive a full reward." Here is another piece of a motive why believers should "look to themselves," not only that they might not lose, but that moreover they might gain and their teachers gain with them. We will take notice of both. First, take it as to themselves, "that ye may receive a full reward." It is true indeed we have other things to move us, even the excellency which is in goodness itself, and that example which we have of it in God and regard to Him, that requires it of us. But yet moreover we may take in this with it, that recompense which it brings in with it in a better world. Secondly, observe this, that perseverance in goodness hath its reward belonging to it (Galatians 6:9). There is no man serves God for nought who is a free and bountiful pay-master. When we hear of reward we may not dream of merit. But, thirdly, here is the word of amplification, a full reward. First, take it denominatively as a description of heaven and the condition of glory to come, it is a full reward — it is that which will make sufficient recompense. First, a fulness of sufficiency. There is nothing which is in any way desirable but it is to be found in this reward. Take the best things of this life and they have an emptiness; they are not sufficient, there is a great deal wanting in them. Secondly, a fulness of expectation. Whatever can be looked for shall be enjoyed. Thirdly, a fulness of compensation. Here is in this reward that which makes amends for all which has been undergone in reference to it. The wages is not here short of the work, but infinitely transcendent. This shows the fondness and vanity of those therefore which will deprive themselves of it; seeing it is a full reward, who would then not be partaker of it, and especially lose it for the want of a little care and heedfulness about it? Secondly, it is called so emphatically, as implying that there is a reward which is not full belonging to those which are inconstant, and declining in religion. Now, further, secondly, as they refer to the apostles and other ministers, "that we may receive a full reward." This reward was not temporal, and from them which he did not so much look at; but from God, a reward in heaven. The apostle did hereby imply that these Christians, if they were careless, would be apt to deprive him of this. What is that? namely, of joy and rejoicing. Ministers, when people miscarry under their hands, they will miss of this, though not of their glory. And this the apostle signifies there in that place (Hebrews 13:17). That we may do with joy and not with grief. (T. Horton, D. D.) Parallel Verses KJV: Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. |
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