Oecumenius

In his own words on 2 John

• 2 John 1:1

  Some have thought that this Epistle and the one that follows are not from John the Beloved, but from another who had the same name: because in these he writes of himself as an elder, and to a lady, and to another Gaius, and he writes of one just as he does of the lady; which does not happen in a Catholic Epistle. Furthermore, he did not make a title according to the previous epistle: for he did not begin it in that way. But we say that in the former he did not propose in that manner, because he did not write to a specific person, nor to the Church of certain places: just as blessed Peter did, clearly signifying that he was writing to the Jews who were dispersed; and before him, the holy James clearly defining that he was writing to the twelve tribes of the Jews: but addressing all the faithful in common, whether gathered or not gathered, He omitted the type of the pre-written text. However, John writes of himself as an elder, and not as an apostle or servant of Jesus Christ, as the other apostles do. Indeed, he does not write of himself as an apostle, perhaps because he did not preach the Gospel first in Asia, but after Paul; nor did he travel around, like him, who was going through the circuit of the Gospel: but remaining there, he was present and explained the message to those present. Nor does he call himself a servant of Jesus Christ; for he was confident, because he was greatly loved, that he was free from the fear of servitude. He only wished to call himself an elder: either because he was already old when he wrote these things (for that is what an elder means) or even calling himself a bishop by the name of elder, since at that time the name elder was commonly used also for bishops: as is evident from the Acts (20:17) written by blessed Luke, and from the Epistle of Peter (5:2). Moreover, John was not afraid to write to a faithful lady: because in Christ Jesus there is neither male nor female. (Gal. 3:28) However, writing to one Gaius, he has Paul who also wrote to Titus and Timothy, indeed even to Philemon, a common man (ἰδιώτην). And indeed, this is about the title. It is shown also from the announcement and promise and from the remaining arrangement of the discourse, that these letters are genuine: since in these John frequently repeats the discourse, saying the same things about the same matters whenever a slight occasion arises, and this way confirms the discourse. Moreover, he testifies two things to this elect lady: one indeed that she walks in truth, the other that she avoids heretics. He indeed calls her elect, either by name or from great imitation concerning virtue: whom John also says he loves in truth: not only her alone, but also all who are of similar morals with her, who truly have a firm truth within themselves: for this is signified by saying: that abides in us; this, however, is faith in Christ. In fact, to love her in the truth; just as John himself indicated in the previous letter regarding certain corrupted believers.

  Commentary on 2 John

• 2 John 1:2

  But where he said: "what abides in us," that is, what is true and firm, he added: "And it will be with us forever." (1 Jn. 3:24) Signifying the certain perseverance of the gift. For it happens that even those who have been confirmed in something are shaken again, because they have not rightly used the confirmation.

  Commentary on 2 John

• 2 John 1:3

  Again, after these things, he adds: "Grace and mercy will be with us:" designating the goods that arise from perfect love. Speaking of God the Father and from the Lord Jesus Christ, John adds, "the Son of the Father:" for only here is He properly the Father. Therefore, Paul also says, "From whom," he says, "every family in heaven and on earth is named."(Eph. 3:15) He further adds: "in truth and love," bringing firmness to the discourse, and a certain indication of the love that he speaks of.

  Commentary on 2 John

• 2 John 1:4

  I was very glad to find some of your children walking in truth, as we received a command from the Father. "I was very glad." For certainly, the greatest cause of joy is to find someone who walks without offense in the straight path of faith in Christ according to His command. But what is that command? It is what Christ says in the Gospels: "Whoever loves me will keep my commandments." (Jn. 14:21) But now John calls Christ Father: since He Himself is also the Father of the children who have been given to Him by a certain privilege from His Father: according to what has been said: "Behold, I and the children whom God has given me." (Isa. 8:18) Moreover, notice the genuine wording of this epistle, which confirms what has been said previously: "And we know that whoever loves God keeps His commandments." (1 Jn. 5:3)

  Commentary on 2 John

• 2 John 1:5

  John said: "not as writing a new commandment to you," and this he firmly states to those who are mentioned in the preceding epistle, simultaneously demonstrating that it shows what they themselves had experienced by acting according to it, and not from difficult and foreign matters, affecting them with sorrow by approaching the unfamiliar. "not as writing a new commandment to you." He also adds the work of the commandment, that we love one another, and he explains that love consists in that we love one another.

  Commentary on 2 John

• 2 John 1:6

  For it is the same to walk according to the commandments and to receive them. For virtues operate and exist according to their operation. Therefore, whoever ceases to progress in these, neither keeps nor guards them. To walk, indeed, is said according to development and growth. For as much as one operates according to virtue, so much further one progresses, acquiring a greater habit of honor. For the way of virtue is infinite and never failing. According to this, I think that this has also been said: "In which things the angels desire to look." (1 Peter 1:12) For such is the magnificence of the goods that have been granted to us by Him who was incarnate, that it is desirable even for the angels to take a slight understanding of these things; for this is what "to look" (παρακΰψαι) indicates. However, someone desires not what ceases, but what continually progresses, and is illuminated by sincere glory. And since that which is inexhaustible cannot be fully embraced by anyone, it is at least desirable to become a participant in it to some extent.

  Commentary on 2 John

• 2 John 1:7-8

  This is the seducer and an antichrist. Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward. "This is the seducer and an antichrist." With this, it must be understood for a more perfect explanation, therefore "who do not confess that," as it should be properly added, "This is the seducer and an antichrist." Without this, the discourse will be disordered and independent, namely passing from the plural to the singular. This is, John says, an antichrist and seducer. However, by saying, "Those who do not confess that Jesus Christ has come in the flesh," he reveals that he is speaking of those who reject the Lord's coming: since the Lord himself, saying, "Many will come in my name," (Matt. 24:5) does not speak of the first coming, but of the second: Nevertheless, in truth, those who reject the second also reject the first. For if he who came in the flesh also promised a second coming, certainly he who rejects the second also rejects the first: for if he believes that he has come, he would also consider the promise of the one who has come to be certain: but if he despises the promise, it cannot be said in any way that he believes even in the first. Therefore, I believe the beloved disciple used the word "to come," not "to have come," so that he might comprehend those denying both of the Lord's coming in the flesh. Therefore, John instructed them to beware of these: and he adds the reason: "Lest by adhering to them, you lose what you have previously worked for, but receive your full reward without any weakness." But perhaps someone might say in such matters: "What if I do not believe in Christ's coming in the flesh, yet I lead a life in good works, can I not be counted among the pious and religious through these works, nor receive a reward for them?" The Apostle first removes this objection by saying: Let no one think that by rejecting the coming of the Lord in the flesh, one can either achieve the perfect justice owed to the faithful through works or be regarded as a worshiper of God at all.

  Commentary on 2 John

• 2 John 1:7

  Nor for any other reason was it given from the beginning, John says, except that you might walk in it, revolving and turning the same things in the higher and lower realms: and indeed by love urging them towards inseparability, and that they should not be led away by seducers, who were already walking in the world and rejecting the coming of the Lord in the flesh: but by this that he admonishes to walk according to the Lord's command which was from the beginning, revealing the erroneous opinion of the heretics which is recent: and exhorting that by embracing the command which was from the beginning, they should not be led away by their deceit. For Christ also commanded the disciples about these seducers, saying: "Many will come in my name", saying: I am Christ, and they will deceive many. "Therefore do not follow them." (Luke 21:8) Therefore, keeping these commands, John says, he commands that you should not be deceived, but that you should consider him who hides these things to be "an antichrist".

  Commentary on 2 John

• 2 John 1:9

  Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. The Apostle first removes this objection by saying: Let no one think that by rejecting the coming of the Lord in the flesh, one can either achieve the perfect justice owed to the faithful through works or be regarded as a worshiper of God at all. But whoever transgresses this commandment of His, namely of Christ who has come, and does not remain in His doctrine, does not have God." For if He came to teach men the perfect knowledge of God, He would seem to be rejected; how then could He be a worshiper of God who disapproves of the interpreter of divine contemplations? Therefore, he would be ἄθεος, that is, "without God", just as on the other hand, ἔνθεος, that is, divine and "a friend of God", having all the fullness of divinity within himself, namely the Father, the Son, and the Holy Spirit, who is firm and solid in the doctrine of Christ. For Jesus teaches about the Father, saying: "All things that the Father has are mine." (Jn. 16:15) He often teaches both about the Father and about Himself, that indeed He is the Father, but He is the Son; and concerning the Holy Spirit, when He says: "The Spirit who proceeds from the Father." (Jn. 15:26) However, when he says: "Baptizing them in the name of the Father and of the Son and of the Holy Spirit." (Matt. 28:19) And although in this place the mention is made only of the Father and the Son by the Lord's disciple, and not of the Holy Spirit, do not be offended. For it was only concerning this that he was compelled and desired to speak, about the Father, I say, and the Son. And indeed, these things have been said in the present context, lest we be more lengthy. However, John remains in the teaching of Christ or the Gospel, who according to it feels and acts, living by contemplating and working together; but whoever separates himself from this, is godless. For just as one who has a perfect way of life makes himself familiar with God, as Abraham did, according to what he heard from God Himself: "I am your God," (Gen. 17:1) so too, whoever lives outside the command of the Gospel, is godless, separating himself so that he may not have God. But since here he is godless, namely, who has alienated himself from divine discipline, certainly he who remains in it has both the Father and the Son, for the Son said of such: "We will come to him, I and the Father, and we will make our dwelling with him." (Jn. 14:23) For by observing the commandments, he has made himself a temple and dwelling place of God, and he has God dwelling within him: since God is said to be had in two ways. For all creatures are also said to have God, according to what Paul said: "For in him we live and move and have our being." (Acts 17:28) This, however, has been said according to the manner of existence. In another way, through the good operation of one who worships God, for example, it is said to "have God"; according to which it is signified that God is called the God of Abraham and Isaac, and universally the God of the friends of the Hebrews. (Ex. 30) And this must be attributed to what is now to be said: He who has the Son has the Father. (1 Jn. 2:23) For "he who has seen the Son," as the Son himself says, "has seen the Father." (Jn. 14:9) And again: "I am in the Father, and the Father is in me," (Jn. 14:11) says the same Savior, so that even from this the consubstantiality (ὁμοούσιον) of the Father and the Son may be known. And if anyone says that he who receives the disciples also has the Son and the Father: For the Savior says of these: "He who receives you receives me; and he who receives me receives him who sent me," let him know that he is speaking wrongly in this way, nor does he understand as he ought. Since these things have been said about doctrine, seeing that he who received the apostles, by confessing their doctrine, received through them both the Son and the Father teaching. — Likewise in another way. Since he who abides in doctrine has both the Son and the Father, the apostles also remained in doctrine, so that they preached it as well. Therefore, whoever receives those who are temples of God, by that very act of receiving them, has the Son and the Father who are in them.

  Commentary on 2 John

• 2 John 1:10-11

  If anyone comes to you and does not bring this doctrine, do not receive him into your house, nor greet him. For he who greets him shares in his evil deeds. "If anyone comes to you" (2 Jn. 10) confirms those to whom he writes. If anyone, he says, comes to you without this confession, not only will he not receive protection from you, but he will also not receive the prayer for salvation from you, rightly and cautiously saying this, as if this prayer for salvation is owed only to those who agree with us in morals and faith. For whom do we pray for salvation, except for those who are of similar morals and faith? Therefore, if such a prayer for salvation is offered by us to the wicked, it is certainly presented as if it were offered to the faithful and those of similar morals, and thus they have been accepted as companions by us, and they have dragged us down to their abyss.

  Commentary on 2 John

• 2 John 1:12-13

  Since I had many things to write to you, I did not want to do so by paper and ink. But I hope to come to you and speak face to face, so that our joy may be complete. The children of your sister the Elect greet you. Amen. The reason for the briefness of the letter, both in this and in the following one, is that John hoped to come to them and to add in person and by his presence what was lacking. However, by what he adds, "The children of your sister, the Elect, greet you," some wish to argue that the letter is not addressed to a woman but to the Church; concerning which I have decided not to dispute.

  Commentary on 2 John