Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 215] Clement of Alexandria on 2 John 1:1

The second Epistle of John, which is written to Virgins, is very simple. It was written to a Babylonian lady, by name Electa, and indicates the election of the holy Church. He establishes in this Epistle that the following out of the faith is not without charity, and so that no one divide Jesus Christ; but only to believe that Jesus Christ has come in the flesh. For he who has the Son by apprehension in his intellect knows also the Father, and grasps with his mind intelligibly the greatness of His power working without beginning of time.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 2 John 1:1

John’s second letter, which is written to virgins, is extremely straightforward. It was written to a certain Babylonian woman called Electa, whose name stands for the election of the holy church.

Source: ADUMBRATIONS

[AD 420] Jerome on 2 John 1:1

Originally “presbyters” and “bishops” were the same. When later on one was chosen to preside over the rest, this was done to avoid schism. For apart from ordination, what function is there which belongs to a bishop which does not also belong to a presbyter?

Source: LETTERS 146

[AD 449] Hilary of Arles on 2 John 1:1

The elect lady is clearly a church to which the letter is written. It is elect in faith and mistress of all virtues.

Source: INTRODUCTORY COMMENTARY ON 2 JOHN

[AD 614] Andreas of Caesarea on 2 John 1:1

John is either writing to a church, or else to a particular woman who has ordered her household spiritually, according to the commandments of God. He writes this letter to one of the women who has accepted the proclamation and exhorts her to do two things. The first of these is to walk in love, and the second is to avoid welcoming false teachers. John also tells us that the overall purpose of his letter is to keep her informed until he is able to come to her in person.

Source: CATENA

[AD 735] Bede on 2 John 1:1

The Elder to the elect lady and her children, etc. Some think that this and the following epistle are not of John the apostle, but of a certain presbyter John, whose tomb is shown to this day in Ephesus. Papias, too, the hearer of the apostles, and bishop in Hierapolis, often mentions him in his works. But now the general consensus of the Church holds that John the apostle also wrote these epistles, because they truly show much similarity in words and faith with his first epistle, and with similar zeal detest heretics. John calls himself the Elder either because he was advanced in age when he wrote these epistles, or because the name "elder" or "presbyter" was fitting for a bishop due to maturity in wisdom and gravity. Hence Peter also says: "The elders who are among you I exhort, who am also an elder, and a witness of the sufferings of Christ" (1 Peter 5). The Elder, he says, to the elect lady and her children, whom I love in truth, that is, I love with true love, namely, that which is according to God. Or certainly, I love those whom I consider persevering in the truth.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 John 1:1

And not I only, but also all, etc. Because he begins to write against heretics, as they have fallen from the truth of the faith, he rightly recalls that there is one love in the Holy Spirit among all who have known the truth, to frighten those who, being few, have separated themselves from the society of the many Catholics with their unanimity and multitude. Indeed, all the Catholics throughout the world follow one rule of truth; but not all heretics and infidels agree in a unanimous error, rather they assault each other no less than they do the path of truth itself.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 John 1:1

There are some people who think that this and the following letter are not by John the beloved disciple but by someone else of the same name. The reasons they give for this are that in both letters he describes himself as the elder and addresses a single correspondent (either the elect lady as here, or Gaius), which is not the case in the Catholic Epistle (1 John). Moreover, he starts with a personal introduction in both these letters, which is missing from 1 John. In answer to these points we would say that he did not put an introduction in his first letter because he was writing neither to a particular church nor to a specific individual. The fact that he calls himself an elder rather than an apostle may be due to the fact that he was not the first missionary to preach the gospel in Asia Minor. There he followed Paul, but unlike his predecessor, who merely passed through, John remained in the province and ministered directly to the local people. Nor did he refer to himself as a slave of Christ because as the beloved disciple he had the confidence that he had gone beyond the fear of slavery.

Source: COMMENTARY ON 2 JOHN

[AD 1107] Theophylact of Ohrid on 2 John 1:1

The most convincing argument in favor of the belief that John wrote this and the following letter is that the themes found in the first letter recur whenever the opportunity presents itself.

Source: COMMENTARY ON 2 JOHN

[AD 1781] Richard Challoner on 2 John 1:1

The Apostle commends Electa and her family for their steadfastness in the true faith and exhorts them to persevere, lest they lose the reward of their labours. He exhorts them to love one another. But with heretics to have no society, even not to salute them. Although this Epistle is written to a particular person, yet its instructions may serve as a lesson to others, especially to those who, from their connections, situation, or condition in life, are in danger of perversion.

[AD 1781] Richard Challoner on 2 John 1:1

The ancient: That is, the ancient bishop St. John, being the only one of the twelve apostles then living.

[AD 1781] Richard Challoner on 2 John 1:1

To the lady Elect: Some conjecture that Elect might be the name of a family, or of a particular church; but the general opinion is, that it is the proper name of a lady, so eminent for her piety and great charity, as to merit this Epistle from St. John.

[AD 449] Hilary of Arles on 2 John 1:2

By “truth” John is referring to the Holy Spirit, because love is always the work of the Spirit.

Source: INTRODUCTORY COMMENTARY ON 2 JOHN

[AD 735] Bede on 2 John 1:2

For the truth's sake, which dwells in us, etc. He says, we love you and yours for no other reason than for the truth of the faith, which always remains invincible in us, for we find that you also invincibly guard the same.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 John 1:2

Here John states that our faith is firm and sure, and he alludes to the divine gift of perseverance. He had to do this because the people to whom he was writing were not properly established and confirmed in their faith.

Source: COMMENTARY ON 2 JOHN

[AD 735] Bede on 2 John 1:3

May grace, mercy, and peace from God the Father be with you, etc. Since the heretics of that time, namely Marcian and Cerinthus, denied that our Lord Jesus Christ was truly the Son of God and attributed his beginning to human birth, John rightly recalls him as the Son of God the Father to refute these blasphemers. He also testifies that grace, mercy, and peace are to be given to the faithful by him just as by God the Father, to demonstrate that he is equal and co-eternal with the Father, signifying that his gifts are the same as those of the Father. As the Lord himself, speaking of his and the Father's consubstantiality, said: "For whatever the Father does, the Son does likewise" (John V).

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 John 1:3

Here John is saying that good things arise out of perfect love. His choice of words here gives solidity to what he is saying and provide real evidence of his charity, or love, toward those to whom he is writing.

Source: COMMENTARY ON 2 JOHN

[AD 449] Hilary of Arles on 2 John 1:4

The saints are always overjoyed to see the results of truth at work.

Source: INTRODUCTORY COMMENTARY ON 2 JOHN

[AD 990] Oecumenius on 2 John 1:4

It is always a cause for the greatest joy when we find someone making progress in the faith of Christ without any drawbacks. The Father’s command to which John refers is what Christ said in the Gospel: “Whoever loves me will keep my commandments.” Here John calls Christ a father, because he really is the father of all the children who have been given to him by the Father’s dispensation, as it is said: “Behold, I and the children whom God has given me.”

Source: COMMENTARY ON 2 JOHN

[AD 735] Bede on 2 John 1:5

And now I ask you, lady, not as though I were writing a new commandment to you, etc. By this word, he reproaches the heretics, who were attempting to introduce new doctrines, leaving behind what they had heard from the apostles, and thereby disrupting the bonds of brotherly charity. Therefore, he says that he is by no means writing a new commandment but merely urging that the old faith and unblemished charity remain in all things.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 John 1:5

Note that this verse closely resembles what is said in 1 John 2:7 and elsewhere in that letter. John’s purpose is to show that what he is saying is something which people already know in principle and have even had some past experience of. It is not something strange and unusual which they will find hard to grasp.

Source: COMMENTARY ON 2 JOHN

[AD 430] Augustine of Hippo on 2 John 1:6

Meanwhile let us continue in the way we have come along so far, until God reveals it to us if we are otherwise minded.

Source: LETTERS 175

[AD 990] Oecumenius on 2 John 1:6

John specifies that the commandment which he is talking about is that we should love one another. This was given from the beginning in order to prevent a situation in which we might be honoring God in purely spiritual things but at the same time rebelling against him and denying him in more practical matters.

Source: COMMENTARY ON 2 JOHN

[AD 155] Polycarp of Smyrna on 2 John 1:7

Let us be zealous for that which is good, refraining from occasions of scandal and from false brothers and those who hypocritically bear the name of our Lord, deceiving empty-headed people.

Source: LETTER TO THE PHILIPPIANS 6

[AD 202] Irenaeus on 2 John 1:7

These are they against whom the Lord has cautioned us beforehand; and His disciple, in his Epistle already mentioned, commands us to avoid them, when he says: "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Take heed to them, that ye lose not what ye have wrought."

Source: Against Heresies Book III

[AD 220] Tertullian on 2 John 1:7

And how is it that he enjoins duties which belong to our God, and enjoins them to be offered to none other than our God? Either contend that the devil works with our God, or else let the Paraclete be held to be Satan. But you affirm it is "a human Antichrist: "for by this name heretics are called in John. And how is it that, whoever he is, he has in (the name of) our Christ directed these duties toward our Lord; whereas withal antichrists have (ever) gone forth (professedly teaching) towards God, (but) in opposition to our Christ? On which side, then, do you think the Spirit is confirmed as existing among us; when He commands, or when He approves, what our God has always both commanded and approved? But you again set up boundary-posts to God, as with regard to grace, so with regard to discipline; as with regard to gifts, so, too, with regard to solemnities: so that our observances are supposed to have ceased in like manner as His benefits; and you thus deny that He still continues to impose duties, because, in this case again, "the Law and the prophets (were) until John.

Source: On Fasting

[AD 735] Bede on 2 John 1:7

For many deceivers have gone out into the world, etc. This can also be understood concerning the heretics who indeed confess Jesus Christ incarnate but do not rightly perceive some part of his faith, such as his true flesh, true soul, true divinity, true Father God, true Holy Spirit, omnipotent God, or any other thing that true faith confesses. It can also be taken concerning the Jews, who wholly deny Jesus Christ, swear that Christ has not yet come in the flesh for the salvation of the world, but expect the Antichrist to come for their destruction.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 John 1:7

One ought to add “whoever does not believe this” before the final clause, in order to make the transition from the plural to the singular easier to understand. Here John is speaking in the first instance about the second coming of Christ, not about the first one, though it is clear that whoever denies his second coming has denied his first coming also. Someone who thinks that he really did come in the flesh will certainly believe the promise that he made while he was in the flesh, to the effect that he is coming again.

Source: COMMENTARY ON 2 JOHN

[AD 449] Hilary of Arles on 2 John 1:8

Here John is warning people not to fall away into heresy or to revert back to the Old Testament law once they have received the New.

Source: INTRODUCTORY COMMENTARY ON 2 JOHN

[AD 990] Oecumenius on 2 John 1:8

What if someone were to say: “So what if I do not believe that Christ is coming in the flesh. I have lived a life of good works, so why can I not be rewarded for these insofar as they are in accordance with what is godly and religious?” To this the apostle replies that no one should think that if he rejects the coming of Christ in the flesh he can receive the perfect reward which is given to the saints, or be regarded as a worshiper of God, because someone who does not remain in his teaching does not have God to begin with.

Source: COMMENTARY ON 2 JOHN

[AD 735] Bede on 2 John 1:9

Everyone who goes ahead and does not remain in the teaching, etc. Note the difference in words, and embrace the truth of the faith. He says that whoever does not remain in the teaching of Christ does not have God, but whoever remains in his teaching has both the Son and the Father, to show that the Father and the Son are one true God, and to convict those of falsehood who assert that the Son is either not God, or is posterior or inferior to the Father.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 John 1:9

How can a person who rejects the divine self-revelation be regarded as a worshiper of God? He is not a worshiper at all but an atheist. However it is important to note that this is his own fault. It is because he has withdrawn himself from the knowledge of God which is common to all creatures that he has fallen into this state. The apostles on the other hand had the right teaching and preached it, so that anyone who accepts them receives it as well and thus possesses both the Father and the Son.

Source: COMMENTARY ON 2 JOHN

[AD 202] Irenaeus on 2 John 1:10

And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed; "for, says he, "He that bids them be of good-speed is a partaker with their evil deeds; "

Source: Against Heresies Book I

[AD 215] Clement of Alexandria on 2 John 1:10

He says, "If any come unto you and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that bids him God speed is partaker of his evil deeds." He forbids us to salute such, and to receive them to our hospitality. For this is not harsh in the case of a man of this sort. But he admonishes them neither to confer nor dispute with such as are not able to handle divine things with intelligence, lest through them they be seduced from the doctrine of truth, influenced by plausible reasons. Now, I think that we are not even to pray with such, because in the prayer which is made at home, after rising from prayer, the salutation of joy is also the token of peace.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 220] Tertullian on 2 John 1:10

Although we ought to be seeking at all times, where ought we to seek? Among the heretics, where all is foreign and opposed to our truth, with whom we are forbidden to associate?

Source: ON THE PRESCRIPTION OF HERETICS 14.12

[AD 258] Cyprian on 2 John 1:10

Said: John the apostle laid it down in his epistle, saying: "If any one come unto you, and have not the doctrine of Christ, receive him not into your house, and say not to him, Hail. For he that saith to him, Hail, partakes with his evil deeds."

[AD 397] Ambrose of Milan on 2 John 1:10

Since it is written that we should avoid such people, how can we not assume that someone who associates with Arians is also an exponent of their heresy?

Source: Synod LETTERS 40

[AD 449] Hilary of Arles on 2 John 1:10

Here you see an example of excommunication in the New Testament, both from table fellowship at home and from table fellowship in church.

Source: INTRODUCTORY COMMENTARY ON 2 JOHN

[AD 735] Bede on 2 John 1:10

If anyone comes to you and does not bring this teaching, etc. John speaks thus about schismatics or heretics to be detested, what he taught in words, he also practiced in deeds. For his most holy listener and strongest martyr Polycarp, the bishop of the Smyrnaeans, recounts that at a certain time, while he had entered the baths at Ephesus for the sake of washing, and had seen Cerinthus there, he immediately jumped out and left without washing, saying: “Let us flee from here, lest even the baths collapse in which Cerinthus, the enemy of truth, is bathing.” The same Polycarp also, when he once met Marcion, who said to him: “Recognize us,” he replied: “I recognize, I recognize the firstborn of Satan.” Such caution did the apostles and their disciples use in religion at that time, that they would not permit even a word’s communion with any of those who had deviated from the truth; as Paul also says: A man that is heretical, after a first and second admonition, avoid, knowing that such a one is perverted and sins, being self-condemned (Tit. III).

Source: Commentary on the Catholic Epistles

[AD 1781] Richard Challoner on 2 John 1:10

Nor say to him, God speed you: This admonition is in general, to forewarn the faithful of the dangers which may arise from a familiarity with those who have prevaricated and gone from the true faith, and with such as teach false doctrine. But this is not forbidding a charity for all men, by which we ought to wish and pray for the eternal salvation of every one, even of our enemies.

[AD 202] Irenaeus on 2 John 1:11

By wishing that we do not even give them a welcome, John, the Lord’s disciple, made their condemnation even stronger.

Source: AGAINST HERESIES 1.16.3

[AD 215] Clement of Alexandria on 2 John 1:11

John forbids us to greet such people or to offer them hospitality, which in the circumstances is not at all unkind. But he also warns us not to argue or dispute with people who are unable to handle the things of God, lest we should be taken away from the true doctrine by clever arguments which have the appearance of truth. Furthermore, I think that it is wrong to pray with such people, because during times of prayer there is a moment for greeting and sharing the peace.

Source: ADUMBRATIONS

[AD 379] Basil of Caesarea on 2 John 1:11

It is obvious that those who make friends of people who speak falsely aboutout God and who even eat with them do not love the Lord who made them and who feeds them. Instead of being content with that food they are led away into blasphemy against the one who feeds them.

Source: CATENA

[AD 398] Didymus the Blind on 2 John 1:11

Anyone who dwells in the doctrine of the gospel and who acts according to its teaching will separate himself from those who think and act differently.

Source: COMMENTARY ON 2 JOHN

[AD 253] Origen of Alexandria on 2 John 1:12

Because of the incapacity of his hearers, John did not think it right to entrust the solutions of secrets of this kind to paper and ink.

Source: SERMONS ON EXODUS 4.2

[AD 990] Oecumenius on 2 John 1:12

John explains that the reason this and the following letter are so short is that he hopes to visit them personally before too long. When he comes, he will be able to talk about things which are difficult to write in a letter and to clear up any remaining doubts which his correspondents may have.

Source: COMMENTARY ON 2 JOHN

[AD 449] Hilary of Arles on 2 John 1:13

John unites the leaders of the churches in peace because they are sisters in the faith of the church and daughters of God by baptism.

Source: INTRODUCTORY OMMENTARY ON 2 JOHN

[AD 735] Bede on 2 John 1:13

The children of your sister, the Elect, greet you. Just as he prohibits us to greet the adversaries of the truth, so, conversely, he greets the elect on behalf of the elect, so that the faithless may be detested by all the good, possibly to correct them in this way, and that the peace and love among the faithful may always increase.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 John 1:13

This ending proves that John was not writing to a single individual but to a church.

Source: COMMENTARY ON 2 JOHN