The children of your elect sister greet you. Amen.
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EXPOSITORY (ENGLISH BIBLE)
Remarks On 2John
In view of the exposition of this Epistle we may make the following remarks:
(1) It is desirable for a family to have a character for piety so consistent and well understood that all who know it shall perceive it and love it, 2 John 1:1. In the case of this lady and her household, it would seem that, as far as they were known, they were known as a well-ordered Christian household. John said he loved such a family; and he said that it was loved by all who had any knowledge of them. What is more lovely to the view than such a household? What is better fitted to make an impression on the world favorable to religion?
(2) it is a matter of great rejoicing when any part of a family becomes truly religious, 2 John 1:4. We should rejoice with our friends, and should render unfeigned thanks to God, if any of their children are converted, and walk in the truth. No greater blessing can descend on a family than the early conversion of children; and, just as angels rejoice over one sinner that is converted, we should rejoice when the children of our friends are brought to a knowledge of the truth, and devote themselves to God in early life.
(3) it is our duty to be on our guard against the arts of the teachers of error, 2 John 1:7. They abound in every age. They are often learned, eloquent, and profound. They study and understand the arts of persuasion. They adapt their instructions to the capacity of those whom they would lead astray. They flatter their vanity; accommodate themselves to their peculiar views and tastes; court their society, and seek to share their friendship. They often appear to be eminently meek, and serious, and devout, and prayerful, for they know that no others can succeed who profess to inculcate the principles of religion. There are few arts more profound than that of leading people into error; few that are studied more, or with greater success. Every Christian, therefore, should be on his or her guard against such arts; and while he should (upon all subjects) be open to conviction, and be ready to yield his own opinions when convinced that they are wrong, yet he should yield to truth, not to people; to argument, not to the influence of the personal character of the professed religious teacher.
(4) we may see that it is possible for us to lose a portion of the reward which we might enjoy in heaven, 2 John 1:8. The rewards of heaven will be apportioned to our character, and for our services in the cause of religion in this life, and those who "sow sparingly shall reap also sparingly." Christians often begin their course with great zeal, and as if they were determined to reap the highest rewards of the heavenly world. If they should persevere in the course which they have commenced, they would indeed shine as the stars in the firmament. But, alas, their zeal soon dies away. They relax their efforts, and lose their watchfulness. They engage in some pursuit that absorbs their time, and interferes with their habits of devotion. They connive at error and sin; begin to love the comforts of this life; seek the honors or the riches of this world; and though they may be saved at last, yet they lose half their reward. It should be a fixed purpose with all Christians, and especially with such as are just entering upon the Christian life, to wear in heaven a crown as bright and studded with as many jewels as "can possibly be obtained."
(5) we may learn from this Epistle how to regard and treat the teachers of error, 2 John 1:10. We "are not to do anything that can be fairly construed as contenancing their doctrines." This simple rule would guide us to a course that is right. We are to have minds open to conviction. We are to love the truth, and always be ready to follow it. We are not to be prejudiced against anything. We are to treat all people with kindness; to be true, and just, and faithful in our contact with everyone; to be hospitable, and always ready to do good to any who are needy, whatever their name, color, rank, or opinions. We are not to cut the ties which bind us to our friends and kindred, though they embrace opinions which we deem erroneous or dangerous; but we are in no way to become the patrons of error, or to leave the impression that we are indifferent as to what is believed. The friends of truth and piety we should receive cordially to our dwellings, and should account ourselves honored by their presence, Psalm 101:6-7; strangers we should not forget to entertain, for thereby we may entertain angels unawares, Hebrews 13:2; but the open advocate of what we regard as dangerous error, we are not to receive in any such sense or way as to have our treatment of him fairly construed as patronising his errors, or commending him as a teacher to the favorable regards of our fellowmen.
Neither by our influence, our names, our money, our personal friendship, are we to give him increased facilities for spreading pernicious error through the world. As people, as fellow-sufferers, as citizens, as neighbors, as the friends of temperance, of the prisoner, of the widow, the orphan, and the slave, and as the patrons of learning, we may be united in promoting objects dear to our hearts, but as "religious teachers" we are to show them no countenance, not so much as would be implied in the common form of salutation wishing them success. In all this there is no breach of charity, and no want of true love, for we are to love the truth more than we are the persons of men. To the person himself we should be ever ready to do good. We should never injure that individual in any way - in his person, property, or feelings. We should never attempt to deprive him of the right of cherishing his own opinions, and of spreading them in his own way, answerable, not to us, but to God. We should impose no pains or penalties upon him for the opinions which he holds. But we should do nothing to give him increased power to propagate them, and should never place ourselves by any alliance of friendship, family, or business, in such a position that we shall not be perfectly free to maintain our own sentiments, and to oppose what we deem to be error, whoever may advocate it.
Amen; this concluding Amen imports his sincerity in what he had written. The children of thy elect sister greet thee. Amen.
EXEGETICAL (ORIGINAL LANGUAGES)2 John 1:13. Presentation of the greeting from the children of the κυρία’s sister. If κυρία were a proper noun, we would have to suppose that the sister had either already died, or was not with her children near the apostle, as he would otherwise certainly have mentioned her.
Such uncertain hypotheses are removed by the correct explanation of κυρία; now it is self-evident that the ἀδελφή is the Church from which John wrote this Epistle—and the τέκνα, therefore, are its individual members; on τῆς ἐκλεκτῆς, comp. 2 John 1:1.2 John 1:13. See Introd. pp. 162 f.13. The children of thy elect sister greet thee] Better, for the sake of uniformity with 3 John 1:14, salute thee: the same verb is used in both passages. That the elect sister herself sends no greeting is taken as an argument in favour of the ‘elect lady’ being a Church, and the ‘elect sister’ a sister Church, which could send no greeting other than that of its members or ‘children’. But the verse fits the other hypothesis equally well. Kyria’s nephews may be engaged in business at Ephesus under S. John’s Apostolic care: their mother may be living elsewhere, or be dead. It was perhaps from these children of her sister that the Apostle had knowledge of, the state of things in the elect lady’s house. Their sending a salutation through him may intimate that they share his anxiety respecting her and hers.
Amen] As in 1 John 5:21 (where see note), this is the addition of a copyist.2 John 1:13. Ἀσπάζεταί σε, salute you) The courteousness of the apostle is seen, who announces the salutation in the words of the children. [Most delightful fellowship between the apostle and his juniors.—V. g.]
 Bengel, J. A. (1866). Vol. 5: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (W. Fletcher, Trans.) (155–158). Edinburgh: T&T Clark.Verse 13. - The children of thine elect sister salute thee. Why the change from "you" πρὸς ὑμᾶς in verse 12 to" thee" σε here, if the letter is addressed to a community? The change is very intelligible if "you" means "thee and thy family," and "thee" means "thee in particular." The elect sister herself sends no greeting, because she does not live, as these children of hers do, near the apostle; perhaps she is dead. This message to the elect lady from her sister's children is, perhaps, intended as a delicate intimation that they know why the elder is writing, and join in his affectionate warning. "The last sentences of this letter to the elect lady remind us that it is what it professes to be - a letter to a friend; that the friendship was the more natural and human because it was grounded on the truth; and that other ladies also elect were, like this one, not nuns, but mothers" (Maurice). The concluding" Amen" at the end of this Epistle, as at the end of most of the Epistles, is spurious. Galatians, and perhaps 2 Peter, seem to be the only instances in which the "Amen" is genuine.
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