2 John 1:1-3 - Homilies By W. Jones

"The elder unto the elect lady and her children," etc. This address and salutation presents to us three chief topics for consideration.

I. A LADY OF SAINTLY CHARACTER AND DISTINGUISHED PRIVILEGE . "The elder unto the elect lady and her children," etc.

1 . A saintly character. This lady is designated "elect," as chosen out of the unchristian world and called "into the sanctified company of the Church of God" (cf. John 15:19 ; 2 Timothy 2:10 ; 1 Peter 1:1 ; 1 Peter 2:9 ). We may also infer that she was eminent for her piety from the fact that she was loved by the writer, and by all them that knew the truth ( 2 John 1:1 ).

2 . A distinguished privilege. Unto this "elect lady" was this letter written by an apostle; and in the providence of God this letter is incorporated into the sacred Scriptures and preserved for the instruction and edification of the Christian world in all ages. Christianity has done more for woman than all other systems whether social or religious. It represents her neither as the serf nor as the toy of man, but as his companion. "She is thy companion. There is neither male nor female; both are one in Christ Jesus. Our Lord honoured women. We see this in his treatment of Martha and Mary of Bethany; Mary Magdalene, to whom he first appeared after the resurrection; and even the poor and sadly erring woman of Samaria. Other women are distinguished in the New Testament. The three Maries at the cross, the women at the sepulcher, Lydia, Dorcas, Priscilla, et al. It is worthy of note that the children of "the elect lady" are mentioned in this address. "Unto the elect lady and her children." In Christian and in friendly correspondence it is well to remember the children for their encouragement in what is good, and for their caution as to what is evil.

II. A DECLARATION OF EXALTED CHRISTIAN AFFECTION . "Whom I love in truth; and not I only, but also all they that know the truth; for the truth's sake which dwelleth in us, and it shall be with us for ever."

1 . Love of genuine character. "Whom I love in truth." The attachment of the apostle to this lady and her children was sincere. He loved them not merely in word, or "with the tongue, but in deed and truth" ( 1 John 3:18 ).

2 . Love in the highest sphere. "Whom I love in truth. "He loved her," says Ebrard, "with that love which was a love in truth. His love was such as approved itself in perfect truth and truthfulness of conduct: thus it was not blind to the faults and sins of the object beloved; it did not spare from a false delicacy and sense of propriety; but it had its existence in the sphere of truth, that is, of the being true.… Truth accordingly designates here, not truth in the objective sense (revealed truth), but truth as the subjective Christian-moral characteristic of the spirit and temper and being."

3 . Love for the worthiest reason. "For the truth's sake which abideth in us, and shall be with us for ever." Truth is in the Christian intellectually; in his mind—he holds the truth. It is in him sympathetically; in his heart—he loves the truth. It is in him authoritatively; in his soul—he lives the truth. Truth becomes, as it were, incorporated into his being, and his eternal portion. "It shall be with us for ever." It was because of the truth which was in the apostle and also in "the elect lady" that he loved her. "The apostle and the other Christians loved this lady, not so much for her honour, as her holiness; not so much for her bounty, as her serious Christianity." "St. John loved the lady for the truth's sake, but how many in our days love the truth for the lady's sake!—I mean for sinister ends and by-respects. It is a blessed thing when religion, and the grace of God shining in the lives of Christians, is the special loadstone of our love and affection towards them" (Burkitt).

III. AN EXPRESSION OF A CONFIDENT WISH THAT OTHERS MAY ENJOY THE RICHEST BLESSINGS . "Grace be with you, mercy, and peace from God the Father," etc.

1 . The blessings desired.

2 . The Persons from whom these blessings are desired.

(a) of all men, as created by him and in his image. Even since the fail of man he in some respects resembles his Creator; he is still possessed of reason, conscience, volition (cf. Acts 17:28 , Acts 17:29 ). He is the Father

(b) especially of all true Christians, because they are renewed into moral resemblance to him ( Colossians 3:10 ). They have been "begotten again," and are his children by a second birth. They also possess the filial spirit ( Romans 8:15 ). God the Father is the great original Source of all good. "Every good gift and every perfect gift is from above," etc. ( James 1:17 ).

3 . The condition necessary to the enjoyment of these blessings. "In truth and love." We are not certain as to the exact interpretation of these words. Alford, "Truth and love are the conditional elements in which the grace, mercy, and peace are to be received and enjoyed." These blessings will not be granted unto us unless we are true and loving. Or we may take the clause thus: the grace, mercy, and peace are to be manifested in truth and love; they are to promote truth and love in us.—W.J.

2 John 1:4 .—The rejoicing of the good in the exemplification of the godly life.

"I rejoiced greatly that I found of thy children walking in truth," etc.

I. THE RULE OF THE GODLY LIFE . "Walking in truth, as we received commandment from the Father." The rule of the true Christian life is the revealed will of God. The authoritative command proceeds from the Divine Father. He is the great Source of law. Man in a state of sin is prone to regard law as proceeding from an arbitrary, tyrannical power. But the law and government of God are paternal (cf. Matthew 21:28-31 ). The rule of a well-ordered family is, perhaps, the highest illustration of the rule of Heaven in this world. God speaketh as a Father to his rebellious children when he saith, "Thou shalt," and "Thou shalt not." If the voice seem unfatherly and stern, it is because they who hear it dislike and disregard his authority. If to others it seem firm, authoritative, yet fatherly, it is because they are differently related to him by their character and conduct. In both cases it is the voice of a Father, all-wise, gracious, supremely authoritative. His will is the rule of the godly life.

II. THE EXEMPLIFICATION OF THE GODLY LIFE . "Walking in truth." "Walking' is a term used to denote the life and conduct. "Walking in truth" is living in accordance with the truth which was specially believed by Christians. It implies that the children of the elect lady eschewed Gnosticism and other errors; that they held the truth concerning the Person and work of the Lord Jesus Christ; and that they embodied the truth in their conduct—their life was Christ-like. How practical a thing Christianity is! The grace and the calling of God are not simply to Christian profession, but to Christian practice—to a holy life. We are to show our faith by our works; and by our works our faith is to be perfected (cf. James 2:18 , James 2:21 ). It is "walking in truth" that calls forth apostolic commendation.

III. THE REJOICING OF THE GOOD IN THE EXEMPLIFICATION OF THE GODLY LIFE IN OTHERS . "I rejoiced greatly that I have found of thy children walking in truth." Let us endeavour to discover the reasons of this rejoicing.

1 . The good rejoice to find any persons "walking in truth," because such a walk indicates an increase of goodness in the world; an increase of the results of goodness, e.g., peace, joy, beneficent influence, etc.; and an increase of glory to God.

2 . The good rejoice the more to find the young "walking in truth." Our hope for the future cannot be separated from those who at present are young. From their ranks must arise the Christian preachers, the teachers in schools and colleges, the authors and editors of our literature, the framers and administrators of our laws, of a few years hence. How important that the young should exemplify the godly life!

3 . The good rejoice still more to find the children of pious parents "walking in truth." They rise up to tread in the footsteps of their godly parents, to fill their places and carry on their beneficent works when they are no longer able to do so themselves. In them we see the rich reward of loving Christian nurture, and fervent, persevering prayer.

4 . The good rejoice still more to find the children of their beloved friends "walking in truth." So it was with St. John in the case before us. Friendship gives a common interest. What is dear to my friend is dear to me for my friend's sake. Thus Mephibosheth was dear to David for the sake of his father Jonathan, David's friend ( 2 Samuel 9:1-13 ).

5 . The good rejoice still more to find persons "walking in truth' when the accomplishment of this is the object of their life. The apostle lived to bear witness of Christ, and to lead men to him as their Saviour and Lord. When he found persons exemplifying Christianity in their life, the joy of knowing that his own and others' labours were not in vain would be his. He who is most deeply interested in the cause of Christ realizes the greatest gladness in its progress.

IV. THE LIMITATION IN THE EXEMPLIFICATION OF THE GODLY LIFE , "I have found certain of thy children walking in truth" (Revised Version); or, "some of your children," etc. The apostle does not assert that, while some of the children of the elect lady were "walking in truth," others were not doing so. His expression may mean simply that he only knew that some of them were living a true Christian life. But it certainly seems to imply that all of them were not "walking in truth." Perhaps some had been led away from Christian truth by the errors of that age, or they might have been living in wickedness. It is not an infrequent thing amongst the children of saintly parents to find one or more sad sinners. When the family is large it is seldom that the rejoicing because of its piety is complete and unalloyed. Too often the song of gladness because of those who are in Christ grows tremulous with grief because of the wayward and wicked son or daughter. But may we not hope that at last, in the great and blessed home of the heavenly Father, all the children of Christian parents will be safely gathered? That it may be so let us heartily work and earnestly pray.—W.J.

2 John 1:5 , 2 John 1:6 .—Mutual love.

"And now I beseech thee, lady, not as though I wrote a new commandment unto thee," etc. Having expressed his joy that certain of the children of the elect lady were "walking in truth," the apostle exhorts to the exercise of mutual love. Truth and love must be combined in Christian character and conduct. Where truth dwells without love, the character is likely to be or to become cold, rigid, and harsh. Where love dwells without truth, the character becomes effeminate, self-indulgent, and unreliable. Neither is truth in itself complete without love, nor love without truth. The combination of both is needful to the completeness of either in Christian character. Notice—

I. THE OBLIGATION OF MUTUAL LOVE . It is commanded by God. "A commandment… that we love one another This is the commandment, even as ye heard from the beginning, that ye should walk in it," i.e., in love.

1 . The mature of this love. In the original of the New Testament there are two words both of which are translated "love" in our Authorized Version. "The distinction seems to be that ἀγαπᾶν is more used of that reverential love, grounded on high graces of character, which is borne towards God and man by the child of God; whereas φιλεῖν expresses more the personal love of human affection" (Alford). The apostle here uses the word with the higher meaning. The affection of which he writes differs from matrimonial, parental, filial, and friendly love. It cannot be exercised towards the wicked. It has reference chiefly to the character of the person loved. Its exercise involves respect and esteem.

2 . The obligatoriness of this love. It is a sacred "commandment that we love one another" (cf. John 13:34 ; John 15:12 ; 1 John 3:10-18 ). It is a moral duty to reverence goodness, to admire beauty of character, to love in this high sense those who are spiritually excellent. It is ill with a man when he fails to esteem uprightness and honour in man, to venerate consistent piety, and to love genuine godliness. Such a man is on the road to perdition. Mark the fact that this obligation was not new. "Not as though I wrote to thee a new commandment, but that which we had from the beginning," etc. Some understand " from the beginning," to mean from the creation of humanity. "As to the matter of it (mutual holy love) it is as old as natural, Jewish, or Christian religion." "It is as old as Moses, yea, as old as Adam, being a part of the law of nature written in Adam's heart." Others interpret, "from the beginning of their faith in Jesus Christ," or "from the time of their conversion to Christianity." In a sense the former view is true, but the latter seems to us to be the meaning of St. John in this place. From the commencement of their Christian life they were under the most sacred obligations to obey this command. And yet it is a new commandment, "inasmuch as it ever assumes new freshness as the Christian life unfolds, as the old darkness is more and more cleared away, and the true light shineth." It is new also because it should "be always fresh in the memories, and found in the practice, of Christ's disciples to the end of the world."

3 . The earnestness with which the apostle requests this love. "I beseech thee, lady," etc. Such an entreaty from the sainted apostle would carry more force than an earnest exhortation or an authoritative command. It is said that, in his extreme age, when he was unable to walk to the place where the Christians met together, St. John caused himself to be borne thither, that he might address the assembly; and his address was only this—"Little children, love one another." And when he was asked why be always spoke the same thing and nothing else, he replied, "That it was the command of the Lord, and that if this only were done, enough was done." The story is perfectly in keeping with our text, "I beseech thee, lady… that we love one another" And St. Paul wrote, "Love is the fulfilling of the Law."

II. THE MANIFESTATION OF THIS LOVE . "And this is love, that we should walk after his commandments. This is the commandment, even as ye heard from the beginning, that ye should walk in it." The love for the exercise of which St. John prays, may be described as walking according to God's commandments; and the one commandment in which all others is summed up is this—"that ye should walk in it," i.e., in love. Love is to be manifested by obedience to the Divine will.

1 . Obedience is the product of love. The obedience which springs from servile fear or from considerations of self-interest is not true. It is mechanical, not hearty. It is utterly lacking of loyalty, and cannot be acceptable to God. To be true, obedience must be free and cordial; it is the product of love. Love makes obedience easy, and duty delightful.

2 . Obedience is the evidence of love. The genuine evidence of affection is not profession, but obedience; not words, but deeds. "If ye love me," said our Lord, "ye will keep my commandments." The mutual love which St. John entreats" is not an effeminate, self-seeking, self-complacent love to our neighbour, but a love which manifests itself in the steady discharge of every obligation." "By this we know that we love the children of God, when we love God and do his commandments. For this. is the love of God, that we keep his commandments: and his commandments are not grievous' ( 1 John 5:2 . 3). "He that hath my commandments, and keepeth them, he it is that loveth me," etc. ( John 14:21 ).

CONCLUSION.

1 . Let us endeavour to become worthy of this exalted Christian love. By the help of Divine grace let us seek to develop characters worthy of the esteem and affection of the good.

2 . Let us live in the exercise of this love. Said our Lord, "A new commandment I give unto you, that ye love another; even as I have loved you, that ye also love another. By this shall all men know that ye are my disciples, if ye have love one to another."—W.J.

2 John 1:7 .—The exhibition and condemnation of heretics.

"For many deceivers are entered into the world," etc. Our text is set forth as a reason for the exhortation of 2 John 1:5 and 2 John 1:6 . "Walk in love—in that love whose condition is truth, because many deceivers are gone forth denying the truth." Notice—

I. THE HERESY HERE MENTIONED . The denial of the great truth of the incarnation of the Son of God. "They confess not that Jesus Christ cometh in the flesh." There were persons who held that the humanity of the Lord Jesus was not real, but apparitional; that the Son of God assumed only the appearance of humanity. And there was the heresy of Cerinthus, that the AE on Christ came into the flesh—"entered into the man Jesus at his baptism, and remained with him until the commencement of his sufferings; but Cerinthus denied that Jesus Christ came in the flesh." The sacred Scriptures, assert the reality and completeness of our Lord's humanity; that "he took a body of flesh, and his whole humanity both of soul and body shared in the sinless infirmities which belong to our common nature" (Liddon. Cf. Hebrews 2:14-18 ). His body passed through the real experiences of a human body, performed its duties, endured its sufferings, etc. The heresy which St. John is exposing arose in the Church. "Many deceivers are gone forth into the world," i.e., from the Church, as in 1 John 2:19 . We are not in danger from error in this form at present, but in the opposite form, even the denial of the Godhead of our Lord. It is not now the fact of his humanity, but the fact of his Deity, that is called into question. Both are essential to a true Christology.

II. THE DESCRIPTION OF THE HERETICS . "This is the deceiver and the antichrist." The "this" points to these heretics as a class. Here are two of their characteristics.

1 . Their injuriousness to men. They were "deceivers," "makers to wander" from the truth in faith, and (as a consequence) from the truth in practice. The influence of the misbeliever tends to corrupt the faith of others, and thus to impoverish and enfeeble their lives.

2 . Their hostility to Christ. They were "antichrist," i.e., against Christ. "The antichristian principle was then," says Alford, "as it is now, and will be in every age, working, realizing, and concentrating itself from time to time, in evil men and evil books and evil days, but awaiting its final development and consummation in the antichrist who shall personally appear before the coming of the Lord." These deceivers corrupted Christian doctrine and practice; they troubled the Church; they were opposed to the Lord Jesus Christ.

III. THE REASON WHY THE APOSTLE ATTACHED SO MUCH IMPORTANCE TO THIS MATTER . Why does St. John write so earnestly upon this question? Why does he use such strong language in respect to these heretics? Because of the great importance of the truth which they denied. The manhood of the Saviour is one of the essential facts of Christian teaching and life. The denial of the reality of his manhood:

1 . Invalidates his atonement and redemption; for it makes his sufferings fictitious, and his death an illusion.

2 . Nullifies his mediation. The mediator must be in contact with those between whom he mediates, and by his manhood Jesus Christ places himself in contact with us men; but if his humanity be only apparent, he is not in any real contact with us, and he cannot be a Mediator for us.

3 . Deprives his example of all its force and reality. If our Lord did not truly share our human nature, his life cannot be exemplary to us.

4 . Does away with his sympathy with us. Sympathy is fellow-feeling—feeling-together; and if Christ Jesus has not participated in our humanity, how much soever he may feel for us, he cannot feel with us. "If Christ be not truly man, the chasm which parted earth and heaven has not been bridged over. God, as before the Incarnation, is still awful, remote, inaccessible."

Beware, brethren, of any departure from the essential truths of Christianity, especially from the truths which relate to the Person and work of our blessed Lord.—W.J.

2 John 1:8 .—A summons to self-guardianship.

"Look to yourselves, that we lose not those things," etc. What is the first business of the Christian in relation to error? To oppose it? To denounce it? To expose it? Some at once rush to attack it, even before they are well acquainted with its character and tendency and power: an unwise and presumptuous course. Others examine error that they may understand it thoroughly, and then combat it successfully: this is sometimes perilous. When a contagious disease is prevalent, the prudent man shuns the habitations into which it has entered (unless duty summon him to them), and endeavours to maintain his own health and vigour. And when error, with its moral contagion, is abroad, the wise man will at once guard himself against it. Even when we are certain that certain opinions are false, and that the errors relate to a fundamental question or questions, the prudent course for the great majority of true believers is to look to their own faith and life, and leave it to the few competent champions of truth to expose and overthrow the error. Basing our remarks on the Revised Version of our text, let us notice—

I. THE DANGER TO BE GUARDED AGAINST . "That ye lose not the things which we have wrought." Whether the genuine reading is "we have wrought" or "ye have wrought" is uncertain. But adopting the former, the "we have wrought" signifies the work of the apostle and other Christian ministers, "through which those who were addressed had been brought to conversion, and furthered in their Christian course to the present time; and by 'the things which we have wrought' we are to understand that stage of salvation to which, through those labours, the elect lady and her children had attained" (Ebrard). The text is a warning to the true Christian against loss. It somewhat corresponds with the words of the glorified Lord in Revelation 2:25 and Revelation 3:11 . What we have of Christian attainment—of sound doctrine, of spiritual life, of holy conduct, and of faithful labour for Christ—we must hold fast, that none should cause us to lose it, and so deprive us of our reward. The loss of which St. John wrote was one of which there was danger from errors of faith. And in his view, if faith lost its purity, Christian love would be imperiled and injured, and the whole tone and power of Christian life impaired. In our own day the peril of being led astray from truth is very great. We do not say that we are to rest satisfied with what we know, as though we had grasped all truth; or that we are to condemn an opinion as false because it is opposed to certain opinions of ours; or that we are to sit in judgment upon those who differ from us. That is the part of the bigot, not of the intelligent and devout Christian. But beware lest any one lead you from your faith in the great essential verities of Christianity revealed in the sacred Scriptures. As to the great facts of the incarnation, the atonement, and the resurrection of our Lord, "look to yourselves that" your faith in these be not shaken. As to the mode of these facts we may lawfully differ; but as to the facts themselves, he who believes in the Bible as the Word of God can admit neither doubt nor question. If there be loss in our faith, that loss will ere long manifest itself in our life. If belief be corrupted, the practice also will become corrupt. Injury to our religious convictions will soon show itself in the deterioration of our general actions. And even if faith be not corrupted, if it be only weakened, that weakened faith will result in a less intense love to God, in less hearty obedience to him, in less faithful service, and in a less brilliant crown in heaven. "Look to yourselves," then, that ye lose nothing of your true faith, your holy love, your fervent zeal, etc.

II. THE OBJECT TO BE ATTAINED . "That ye receive a full reward." This exhortation implies that the rewards of heaven will correspond with the acquisitions made in Christian character, and the work accomplished for our Lord upon earth.

1 . These rewards will be in proportion with our acquisitions in Divine grace. This is inevitable; for glory is the flower of which grace is the bud. The measure of grace must determine the measure of glory. Our fitness or capacity for reward must necessarily have much to do in determining the measure of our reward.

2 . These rewards will also be in proportion with our true work for our Lord Jesus Christ. The sacred Scriptures do not teach the meritoriousness of good works, but they clearly teach that faithful service will be rewarded by God, and that there will be a proportion between the service and the reward, as the following portions show: Daniel 12:3 ; Matthew 10:41 , Matthew 10:42 ; Matthew 25:21 , Matthew 25:23 , Matthew 25:34-40 ; Luke 6:23 ; Luke 19:16-19 ; John 4:36 ; 1 Corinthians 3:14 . But the rewards of fidelity and of service in Christ's Name must be attributed, not to the merit of the servants, but to the grace of the great Master. That we get any reward at all is owing to the favour of our God. But the grace of God is opposed neither to those laws of the human mind which point towards this diversity in the degree of the rewards of the faithful, nor to that Divine righteousness which points in the same direction. "For God is not unrighteous to forget your work," etc. ( Hebrews 6:10 ). The extent and quality of personal faith, character, and service are the measures of personal glory and reward. Therefore let us aim at the highest in personal character, and the best in personal service; let us labour that we may "receive a full reward"

III. THE MEANS TO BE EMPLOYED "Look to yourselves," etc. Be on your guard, that you are not led astray from the true faith of Christ by these deceivers; diligently use the means, so "that ye lose not the things which we have wrought," etc.

1 . Guard against error in your religious faith. The things that we really and heartily believe are of the utmost importance to us. Avoid, on the one hand, bigotry, and on the other, laxity of religious belief. "Prove all things; hold fast that which is good." Let no one tamper with your faith in the grand verities of Christianity.

2 . Seek to know more of Christian truth. "Search the Scriptures." By so doing you will become established in the true faith; and if in anything your faith be erroneous or defective, by bringing it to the touchstone of the Word of God you will discover the error or defect.

3 . Maintain your spiritual vitality. In seasons of prevalent disease persons whose physical vitality is low are most likely to fall victims to it. So a low state of piety renders a man an easy prey to error. One of the most effective safeguards against the corruption of our faith is a healthy, vigorous, spiritual life.

4 . The most effective way of looking to ourselves is looking earnestly to Christ. That will secure our safety, our progress, and our full reward. Some set out in Christian life and service with fervent zeal, and work earnestly for a time, and then grow lukewarm, and decline into almost useless servants. Great will be their loss, and eternal. Let it not be so with us. Let us be covetous of a rich reward, and ambitious of a splendid crown, and diligent both in the pursuit of holiness and of duties of the Divine Master's service, that at last we may have a triumphal "entrance into the eternal kingdom of our Lord and Saviour Jesus Christ."—W.J.

2 John 1:9 .—Man's true relation to the doctrine of Christ.

"Whosoever transgresseth and abideth not in the doctrine of Christ," etc. In our remarks we shall follow the Revised Version, which is sustained by the authority of all the oldest manuscripts. The text presents for our consideration—

I. THE SUPREME TEACHER OF THE DIVINE . Our Lord is here represented as the supreme and infallible Teacher of men in the things of God. "The doctrine of Christ" we understand as meaning the truth which Christ himself taught. And from the connection it seems in this place to refer especially to his teaching concerning the Divine Being and his relations with men. "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son." Concerning God, and his attitude and relation to us, our Lord is the supreme Teacher.

1 . As regards his words. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." Take some of his declarations. "God is a Spirit," etc. ( John 4:24 ). The parable of the prodigal son is a wonderfully beautiful representation of the attitude of the Father towards his rebellious children, also towards his penitent children. His conversation with Nicodemus sets forth with great clearness and force the infinite love of God in the gift of his Son, and the way of salvation for man. The sermon on the mount is a most luminous exposition of the will of the Father towards men.

2 . As regards his life. The life of the Lord Jesus Christ is the supreme revelation of God. "The Word became flesh, and dwelt among us (and we beheld his glory, glory as of the Only Begotten from the Father), full of grace and truth." "Jesus saith, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by me," etc. ( John 14:6-10 ). "Neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him."

II. MAN 'S TRUE RELATION TO THE SUPREME TEACHING OF THE DIVINE . He must abide in it. There is danger of his renouncing it. "Whosoever goeth onward and abideth not in the teaching of Christ," etc. "Goeth onward," or "taketh the lead," is a somewhat difficult expression. It may mean, "every one who would set up for a teacher" (Alford), as in John 10:4 , "He goeth before them," etc. Ebrard explains it thus: "'He who in such a sense goes forward in knowledge as not to abide in the doctrine of Christ, hath not God.' It is undeniable that reference is here made to the pretensions of the Gnostics, who always represented their doctrine as a constant progression in knowledge. There is a progress which forsakes the first principles which have been established; and such a progress is apostasy. In all true progression of knowledge there must ever be a firm adherence to the unchangeable root or foundation of knowledge." Men may renounce truth for error. "If any among you do err from the truth." Men may fail to abide in the true doctrine by reason of

III. THE BLESSED CONSEQUENCE OF MAINTAINING THIS TRUE RELATION TO THE SUPREME TEACHING OF THE DIVINE . "He that abideth in the teaching, the same hath both the Father and the Son." How are we to understand this? He has them:

1 . By true acquaintance with them. "We have the mind of Christ." We know the only true God, and Jesus Christ whom he hath sent. We have the author himself, in an important sense, when we have grasped his opinions, principles, arguments, sympathies; so we have the Father and the Son by our acquaintance with the Divine teaching.

2 . By supreme sympathy with them. "God is Love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." "Our fellowship is with the Father, and with his Son Jesus Christ." By mutual love we possess each other. By mutual love we "have both the Father and the Son."

3 . By covenant relation with them. "God said, I will dwell in them, and walk in them: and I will be their God, and they shall be my people;" "The Lord is my Portion, saith my soul;" "My Lord and my God."

Let us give all diligence to abide in the teaching of Christ, that this most glorious and blessed possession may be ours, even "the Father and the Son."—W.J.

2 John 1:10 , 2 John 1:11 .—How to treat heretics.

"If there come any unto you, and bring not this doctrine," etc. Our subject divides itself into two branches.

I. THE EXHORTATION OF THE APOSTLE . "If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting." Notice:

1 . What the exhortation implies.

2 . What the exhortation enjoins. "If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting." We have already considered (in dealing with 2 Kings 4:8 ) what is a Christian's first duty in relation to false doctrines and their propagators. What is his subsequent duty? To refute such doctrines? To denounce such teachers? To oppose them? Or, to persecute them? The New Testament nowhere sanctions persecution in any form. And opposition should be left to the few who have the ability to conduct it successfully. The wise course for the great majority of those who hold the truth is, first, to look to themselves ( 2 Kings 4:8 ), and next, to withhold all help and encouragement from the false teachers. St. John enjoins:

II. THE REASON BY WHICH THE EXHORTATION IS ENFORCED . "For he that giveth him greeting partaketh in his evil works." To countenance a teacher of error, to wish him "God-speed," is to approve his evil works and to share his guilt. Says Matthew Henry, "We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people's transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defense." Let us take heed that we be not "partakers of other men's sins."

In matters of opinion let us cultivate the widest liberality; in matters of fact, uncompromising firmness. "In things essential, unity; in things doubtful, liberty; in all things, charity."—W.J.

2 John 1:12 , 2 John 1:13 .—Communications, written and oral.

"Having many things to write unto you," etc. This is the conclusion of the letter; and it suggests several topics for meditation.

I. THE EXCELLENCE OF WRITING AS A MEANS OF COMMUNICATION . St. John speaks of writing "with paper and ink." Paper as we now have it was not invented until long after the date of this Epistle. In our text "paper" means a kind of leaf made from the Egyptian papyrus plant. The ink was made of soot and water, with gum added to thicken it and make it lasting. The pen was made of a reed, and was probably split.

1 . How excellent is writing when speech is unattainable! It was well that, when St. John could not visit the elect lady, he was able to communicate with her "with paper and ink." How refreshing it is to get letters from those who are dear to us but distant from us! When a son has left the parental roof, and feels desolate in a large city, how he is cheered by a letter from home! And how eagerly do parents, who are deeply solicitous for the safety and prosperity of their absent child, look for the accustomed letter! How much more so if they are in different countries, separated by the wide ocean!

2 . H ow excellent is writing when permanence is desired! The spoken word passes away so quickly. The written word may be preserved. Here is this little letter, nearly two thousand years old, supplying us with themes for profitable meditation today. The Bible is the grandest witness of the excellence and value of writing.

II. THE GREATER EXCELLENCE OF SPEECH " FACE TO FACE " AS A MEANS OF COMMUNICATION .

1 . Speech is more quick and easy than writing. This is the idea of the apostle here. "Having many things to write unto you, I would not write them with paper and ink," etc. The number of his communications led him to prefer the more expeditious method of communication. The swiftest pen travels too slowly for the utterance of the full heart. The most rapid writer, unless he employ shorthand, falls far behind the fluent speaker.

2 . Speech is more expressive than writing. The effect of our words depends not, only upon what is said, but also upon how it is said. You cannot write or print tones or cadences of the voice, glances of the eye, or aspects of the features. When the eloquent John Elias was entreated to allow some of his sermons to be printed, he replied, "You cannot print fire." And Dr. Raleigh says, "There is much in a sermon which cannot be published. If it is true, it is 'a building of God' for the time 'not made with hands,' and neither hands nor pens can preserve it. 'The grace of the fashion of it perisheth,' or survives only in the memory and the life of the hearer. The elastic obedient words seem cool and hardened on the printed page." This is also true of conversation. In this respect the pen and the printing-press can never even approach the pulpit in power for present impression.

III. THE DELIGHT OF FRIENDLY CONVERSE AND COMMUNION . "I hope to come unto you, and to speak face to face, that your joy may be fulfilled." How delightful is the fellowship of kindred minds! For this at least three things are essential.

1 . Mutual interests. Good conversation is impossible apart from this. How much more impossible is communion!

2 . Mutual sympathies. Where fellow-feeling is absent, social intercourse can never be pleasant.

3 . Mutual confidence. Without thorough trust in each other, conversation cannot be free, communion cannot be true and hearty. But where these things are found, how delightful is social intercourse! One of the purest and fullest joys we have in this world is that of really congenial society. It will be a source of rich enjoyment in heaven. Heaven is a great and blessed society.

IV. THE PROPRIETY OF FRIENDLY GREETINGS . "The children of thine elect sister salute thee." Although St. John had many things to communicate which he deferred until he saw the elect lady, he did not omit the greetings of her sister's children. Concerning such salutations the spirit of Christianity authorizes two remarks.

1 . Unless kind greetings are true, they should not be tendered. We fear that there is much formality and unreality in many of the salutations of our age.

2 . When kind greetings are sent by us we should be careful to communicate them. True and gentle hearts may be pained, and warm affections may be chilled, by our neglecting so to do.—W.J.