TRV
To: The chosen lady and her children, whom I love in truth — and not only I but also all who have come to know the truth —
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 John 1:1–4. His three-level outline is real structure in the source text, so it is rendered as structure.
Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually,
I.The saluter, not expressed by name, but by a chosen character:
The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed.
II.The saluted - a noble Christian matron, and her children:
To the elect lady and her children. A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and his religion. They owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God. And her children; probably the lady was a widow; she and her children then are the principal part of the family, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too; it may avail to their encouragement and caution. Those who love and commend them will be apt to enquire after them. This lady and her children are further notified by the respect paid them, and that,
1.By the apostle himself: Whom I love in the truth, or in truth, whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or exercise of love; and he especially loved those who loved him, that Lord who loved him.
2.By all her Christian acquaintance, all the religious who knew her: And not I only, but also all those that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth demands acknowledgment, and those who see the evidences of pure religion should confess and attest them; it is a good sign and great duty to love and value religion in others. The ground of this love and respect thus paid to this lady and her children was their regard to the truth: For the truth's sake (or true religion's sake) which dwelleth in us, and shall be with us for ever. Christian love is founded upon the appearance of vital religion. Likeness should beget affection. Those who love truth and piety in themselves should love it in others too, or love others upon the account of it. 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. We should not be religious merely by fits and starts, in certain moods and moons; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished: Which shall be with us for ever.
III.The salutation, which is indeed an apostolical benediction:
Grace be with you, mercy, and peace, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love, Jo2 1:3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe,
1.From whom these blessings are craved,
(1.)From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither.
(2.)From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character - the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father's glory, and the express image of his person, who, with the Father, is also eternal life, Jo1 1:2.
2.What the apostle craves from these divine persons.
(1.)Grace - divine favour and good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be conferred on sinful mortals.
(2.)Mercy - free pardon and forgiveness; those who are already rich in grace have need of continual forgiveness.
(3.)Peace - tranquility of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified outward prosperity. And these are desired in truth and love, either by sincere and ardent affection in the saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as productive of continued truth and love in the saluted; these blessings will continually preserve true faith and love in the elect lady and her children; and may they do so!
IV.The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady.
Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, Jo2 1:4. Possibly the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents' sake, but both by virtue of free grace. From the apostle's joy herein we may observe that it is pleasant to see children treading in good parent's steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.
Historical interpretation
Sixteen Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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?
The elect lady is clearly a church to which the letter is written. It is elect in faith and mistress of all virtues.
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.
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.
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.
The elder, to the elect lady and her children, whom I love in truth, and not only I, but also all who have known the truth: because of the truth that abides in us and will be with us forever: grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.
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. 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. 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.
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.
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.
The ancient: That is, the ancient bishop St. John, being the only one of the twelve apostles then living.
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.
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Summary
Second John opens with a traditional epistolary salutation from "the elder" to "the elect lady and her children," immediately establishing the author's pastoral authority and deep affection for the recipients. This love is explicitly stated to be "in the truth," a foundational theme that unites the author, the recipients, and all other believers who have come to know and embrace divine truth, setting the stage for the letter's urgent message concerning doctrinal fidelity and discernment in the face of burgeoning false teachings.
Context
Literary Context
This verse serves as the customary opening of a New Testament epistle, introducing the sender and the recipients. As the first verse of Second John, it immediately establishes the personal yet authoritative tone of the letter. It is followed by a commendation of the recipients' walk in truth (2 John 1:4), a command to love (2 John 1:5), and then transitions into the primary warning against false teachers who deny the incarnation of Christ (2 John 1:7-11). The emphasis on "truth" and "love" in this opening verse is therefore not merely a polite greeting but a direct foreshadowing of the letter's central concerns: maintaining doctrinal purity and practicing genuine Christian love within the bounds of that truth, especially when confronted by those who would undermine it.
Historical & Cultural Context
Written likely in the late first century A.D., 2 John emerged from a period of significant theological challenge within the early Christian community. The term "the elder" (Greek: presbyteros) suggests an individual of advanced age, spiritual maturity, and recognized authority, strongly pointing to the Apostle John, the last living apostle. The recipients, "the elect lady and her children," are subject to scholarly debate: they could be a literal Christian woman and her family, or, more widely accepted, a symbolic representation of a local church and its members. The latter interpretation gains strength from the collective nature of the warnings and instructions that follow, which would typically be addressed to a community rather than a single household. The geographical setting would likely be the Roman province of Asia Minor, where John ministered from Ephesus, a region rife with burgeoning Gnostic and Docetic heresies that denied the true humanity of Christ, making the emphasis on "truth" particularly poignant.
Key Themes
This opening verse immediately introduces several key themes prevalent throughout John's writings and particularly vital to this short epistle. The concept of Apostolic Authority and Pastoral Care is evident in the author's self-identification as "the elder," signaling a respected leader's deep concern for his flock. The central theme of Love in Truth is paramount; John emphasizes that genuine Christian love (agapē) is not a sentimental emotion but is inextricably linked to adherence to God's revealed truth, especially the truth about Jesus Christ. This is a recurring motif in John's epistles, as seen in passages like 1 John 3:18 and 3 John 1:3-4. Finally, the verse highlights Shared Fellowship in Truth, underscoring that the bond among believers is forged not merely by personal affection but by a collective knowledge and commitment to "the truth." This shared foundation creates a unified community, echoing Jesus' prayer for unity in John 17:17-19, enabling believers to stand together against error.
Exposition and Analysis
Key Word Analysis
Derived from a word meaning "to select," this term signifies being "chosen" or "favorite." In a theological context, it refers to those whom God has chosen for salvation and a special relationship with Him. Its application to the "lady" and her "children" underscores their status as part of God's chosen people, implying a divine purpose and a call to live consistently with that election.
This verb denotes a deep, unconditional, and self-sacrificial love, distinct from mere affection or friendship. It is the characteristic love of God for humanity and the love commanded of believers for one another. Here, John's love for the recipients is not based on personal preference but on a spiritual bond rooted in shared adherence to divine truth, reflecting the divine nature of this love.
This word refers to reality, sincerity, and divine revelation. In John's writings, "the truth" often carries a profound theological weight, referring not just to factual accuracy but to the ultimate reality revealed in Jesus Christ and His teachings. To "love in the truth" means to have one's love and life governed by God's revealed word, particularly the gospel of Christ, standing in stark contrast to the deceit of false teachers.
Verse Breakdown
"The elder unto the elect lady and her children,"
This opening phrase identifies the author as "the elder" (likely the Apostle John, signifying his age, authority, and pastoral role) and the recipients as "the elect lady and her children." The term "elect" highlights their chosen status in Christ, while "lady" (Greek: Kyria) could refer to a specific Christian woman or, more probably, a local church (the "lady") and its members (her "children"), a common metaphor in biblical literature.
"whom I love in the truth;"
This clause immediately clarifies the nature of the author's affection. His love (Greek: agapáō) for the recipients is not merely sentimental but is grounded "in the truth." This signifies that their relationship is defined and sustained by their mutual adherence to and walk in God's revealed truth, particularly the truth of the gospel concerning Jesus Christ. It implies a love that is doctrinally sound and ethically pure.
"and not I only, but also all they that have known the truth;"
This concluding phrase expands the scope of this truth-based love beyond the elder himself. It emphasizes the communal aspect of Christian fellowship, indicating that all genuine believers, those who "have known the truth" (Greek: ginōskō, implying experiential knowledge), share this same love and commitment. This shared knowledge of and devotion to truth forms a universal bond among true Christians, creating a unified front against error and division.
Literary Devices
The opening verse of 2 John employs several significant literary devices. The use of Epistolary Opening immediately places the letter within a recognized ancient communication format, signaling its authoritative and personal nature. The phrase "the elect lady and her children" serves as a powerful Metaphor (if interpreted as a church and its members), allowing John to address a community with the intimacy and directness of addressing an individual family. This metaphorical address also imbues the church with a sense of identity and familial belonging. Furthermore, the repetition of "the truth" (Greek: alētheia) functions as a form of Emphasis, underscoring its paramount importance in the author's relationship with the recipients and in the broader Christian community. This repetition foreshadows the letter's central concern with doctrinal fidelity and discernment, highlighting truth as the non-negotiable foundation for genuine love and fellowship.
Theological and Thematic Connections
This foundational verse establishes the critical theological principle that genuine Christian love is inseparable from divine truth. It is not a subjective emotion but a love rooted in and defined by God's revealed Word, particularly the person and work of Jesus Christ. This concept counters any notion of love that compromises doctrinal purity or tolerates error. The shared love "in the truth" creates a bond among believers, uniting them in a common confession and purpose, and serving as a bulwark against the deceptive teachings that were prevalent in John's time and remain a threat today. This unity in truth is essential for the church's health and witness.
Reflection and Application
This opening verse of 2 John profoundly challenges contemporary believers to examine the foundation of their relationships and their understanding of love. In a world that often prioritizes sentimentality or subjective experience over objective truth, John reminds us that authentic Christian love is not merely an emotion but a commitment rooted in and shaped by God's revealed truth. Our affection for fellow believers, and indeed for all people, must be informed by the unchanging realities of the gospel. This means valuing doctrinal integrity, discerning what is true from what is false, and allowing the truth of Christ to define our interactions and our fellowship. It calls us to cultivate communities where love for one another is demonstrated by a shared devotion to sound doctrine and a collective resolve to walk in obedience to God's Word, thereby creating a unified witness against the deceptions of the world.
Questions for Reflection
FAQ
Who is "the elder" and "the elect lady" in this verse?
"The elder" (Greek: ho presbyteros) is widely understood to be the Apostle John, the author of the Gospel of John and the three Johannine epistles. This title signifies his advanced age, apostolic authority, and respected position within the early Christian church. "The elect lady and her children" is subject to two main interpretations: either a literal Christian woman and her family, or, more commonly, a symbolic representation of a local church (the "lady") and its members (her "children"). Given the collective nature of the warnings against false teachers that follow in the letter, the symbolic interpretation of a church community is generally favored by scholars, as it provides a broader context for the pastoral instructions. This symbolic understanding aligns with other biblical metaphors for the church, such as the "bride of Christ" (e.g., Ephesians 5:25-27).
Christ-Centered Fulfillment
While 2 John 1:1 does not explicitly mention Christ by name, its profound emphasis on "the truth" finds its ultimate fulfillment and definition in the person of Jesus Christ. Jesus Himself declared, "I am the way, the truth, and the life" (John 14:6), making Him the very embodiment of the divine reality that John speaks of. Therefore, to "love in the truth" means to love in Christ, for He is the source and substance of all truth. The love that the elder expresses for the "elect lady and her children" is a reflection of Christ's own love for His church, a love that is pure, holy, and unwavering in its commitment to God's revealed will. Furthermore, the shared knowledge of "the truth" that unites believers points to the Holy Spirit, whom Jesus promised would guide His followers into "all truth" (John 16:13). Thus, this verse implicitly highlights the Trinitarian foundation of Christian fellowship: love for one another is rooted in the truth of Christ, empowered by the Spirit, and reflects the divine nature of God Himself, who is love and truth.