Written in response to similar problems, the Second and Third Letters of John are of the same length, perhaps determined by the practical consideration of the writing space on one piece of papyrus. In each letter the writer calls himself “the Presbyter,” and their common authorship is further evidenced by internal similarities in style and wording, especially in the introductions and conclusions. The literary considerations that link 2 John and 3 John also link them with the First Letter and the Gospel of John. The concern with “truth,” christology, mutual love, the new commandment, antichrist, and the integrity of witness to the earthly Jesus mark these works as products of the Johannine school. The identity of the Presbyter is problematic. The use of the title implies more than age, and refers to his position of leadership in the early church. The absence of a proper name indicates that he was well known and acknowledged in authority by the communities to which he writes. Although traditionally attributed to John the apostle, these letters were probably written by a disciple or scribe of an apostle. The traditional place and date of composition, Ephesus at the end of the first century, are plausible for both letters.

The Second Letter is addressed to “the chosen Lady” and “to her children.” This literary image of a particular Christian community reflects the specific destination and purpose of the letter. Unlike 1 John, this brief letter is not a theological treatise but a reply to problems within the church. The Johannine themes of love and truth are used to support practical advice on Christian living. The Presbyter encourages community members to show their Christianity by adhering to the great commandment of mutual love and to the historical truth about Jesus. The false teaching present among them is a spiritualizing christology that may tempt some members to discount teachings about the incarnation and death of Jesus the Christ; cf. 1 Jn 4:2. For their protection the Presbyter forbids hospitality toward unknown or “progressive” Christians to prevent their infiltration of the community. The Second Letter preserves the Johannine concerns of doctrinal purity and active love in the form of pastoral advice to a threatened community.

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