TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 John 1:5–6. His three-level outline is real structure in the source text, so it is rendered as structure.
We come now more into the design and substance of the epistle; and here we have,
I.The apostle's request:
Now, I beseech thee, lady. Considering what it is that he entreats, the way of address is very remarkable; it is not any particular boon or bounty to himself, but common duty and observance of divine command. Here he might command or charge; but harsher measures are worse than needless where milder will prevail; and the apostolical spirit is, of all other, the most tender and endearing. Whether out of deference to her ladyship, or apostolical meekness, or both, he condescends to beseech: And now I beseech thee, lady. He may be supposed speaking as another apostle does to a certain master to whom he writes: Wherefore, though I might be very bold in Christ (and according to the power with which Christ hath entrusted me) to enjoin thee that which is convenient, yet, for love's sake I rather beseech thee, being such a one as the aged, the elder. Love will avail where authority will not; and we may often see that the more authority is urged the more it is slighted. The apostolical minister will love and beseech his friends into their duty.
II.The thing requested of the lady and her children - Christian sacred love:
That we love one another, Jo2 1:5. Those that are eminent in any Christian virtue have yet room to grow therein. But, as touching brotherly love, you need not that I write unto you; for you yourselves are taught of God to love one another. But we beseech you, brethren (and sisters), that you increase more and more, Th1 4:9, Th1 4:10.
1.This love is recommended,
(1.)From the obligation thereto - the commandment. Divine command should sway our mind and heart.
(2.)From the antiquity of the obligation: Not as though I wrote a new commandment unto thee, but that which we had from the beginning, Jo2 1:5. This commandment of mutual Christian love may be said to be a new one in respect of its new enaction and sanction by the Lord Christ; but yet, as to the matter of it (mutual holy love), it is as old as natural, Jewish, or Christian religion. This commandment must every where attend Christianity, that the disciples of it must love one another.
2.Then this love is illustrated from the fruitful nature of it: And this is love, that we walk after his commandments, Jo2 1:5. This is the test of our love to God, our obedience to him. This is love to ourselves, to our own souls, that we walk in obedience to divine commands. In keeping them there is great reward. This is love to one another, to engage one another to walk in holiness; and this is the evidence of our sincere, mutual, Christian love - that we (in other things) walk after God's commands. There may be mutual love that is not religious and Christian; but we know ours to be so, by our attendance to all other commands besides that of mutual love. Universal obedience is the proof of the goodness and sincerity of Christian virtues; and those that aim at all Christian obedience will be sure to attend to Christian love. This is a fundamental duty in the gospel-charter: This is the commandment, that, as you have heard from the beginning, you should walk in it (Jo2 1:6), that is, walk in this love. The foresight of the decay of this love, as well as of other apostasy, might engage the apostle to inculcate this duty, and this primordial command, the more frequently, the more earnestly.
Historical interpretation
Three Centuries of Reception
2 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.
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.
And now I ask you, lady, not as writing a new commandment to you, but what we had from the beginning, that we love one another. And this is love, that we walk according to His commandments. This is the commandment, as you have heard from the beginning, that you should walk in it: for many deceivers have entered into the world, who do not confess that Jesus Christ has come in the flesh.
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. 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.
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".
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Summary
In 2 John 1:5, "the elder" (likely the Apostle John) issues a heartfelt appeal to "the elect lady" and her children, urging them to continue in the foundational practice of mutual love. This command, far from being a novel instruction, is presented as an ancient and enduring truth, a cornerstone of their faith received "from the beginning." The verse serves as a crucial bridge in the epistle, moving from commendation for adherence to truth to an emphatic reassertion of love as an equally vital and inseparable component of authentic Christian discipleship, especially pertinent in an era of emerging doctrinal error.
Context
Literary Context
This verse is strategically placed within the brief Second Epistle of John. Following a warm greeting and commendation for the recipients' faithfulness in walking in truth (2 John 1:1-4), verse 5 pivots to the core instruction of the letter. It introduces the central theme of love, which is immediately linked to obedience to God's commandments in the subsequent verse (2 John 1:6). This emphasis on love then sets the stage for the elder's urgent warnings against false teachers who deny the incarnation of Christ (2 John 1:7-11), demonstrating that truth and love are not mutually exclusive but deeply interdependent. The appeal for love among believers reinforces the internal unity needed to withstand external doctrinal threats.
Historical & Cultural Context
The Second Epistle of John was likely written in the late first century AD, a period marked by the rise of proto-Gnostic heresies, particularly Docetism, which denied the true humanity of Jesus Christ, asserting that He only seemed to have a physical body. This theological error directly challenged the apostolic teaching of Christ's incarnation and atonement. In this context, John's emphasis on "truth" (as seen in 2 John 1:1-4) was paramount. Furthermore, hospitality was a vital cultural practice in the ancient world, often extended to traveling teachers and missionaries. John's later warning against showing hospitality to false teachers (as seen in 2 John 1:10-11) underscores the necessity of discernment. Thus, the command to "love one another" in verse 5 is not a general platitude but a specific directive for genuine believers to maintain unity and mutual support against the backdrop of dangerous doctrinal deception.
Key Themes
The verse significantly contributes to several key themes prevalent in John's writings. Firstly, it highlights the Interdependence of Truth and Love. John consistently argues that genuine Christian faith is characterized by both adherence to sound doctrine and active love for fellow believers. One cannot truly love without embracing the truth, nor can one truly embody the truth without demonstrating love (as seen in 1 John 3:18 and 1 John 4:7-8). Secondly, the phrase "that which we had from the beginning" emphasizes the Enduring and Foundational Nature of God's Commands. This command to love is not a new invention but an eternal principle rooted in God's character and revealed from the earliest stages of His interaction with humanity, contrasting sharply with the "new" and deceptive teachings of the antichrists (as explored in 1 John 2:7). Finally, the verse implicitly calls for Discernment and Obedience. Loving one another, in John's theology, is an act of obedience to God's will and a distinguishing mark of true discipleship, enabling believers to stand firm against those who would undermine the Gospel.
Exposition and Analysis
Key Word Analysis
Meaning "to interrogate; by implication, to request." While it can mean "to ask" or "to question," in this context, it carries the nuance of a polite yet earnest appeal or entreaty. John, as "the elder," uses this term to convey a pastoral plea rather than a harsh demand, reflecting his loving authority and deep concern for the recipients' spiritual well-being. It highlights the relational and persuasive nature of his communication.
Signifying "injunction, i.e., an authoritative prescription." This term underscores the obligatory and authoritative nature of what John is reiterating. It is not a mere suggestion or a novel idea, but a divine imperative, a binding precept that demands obedience. The use of entolḗ emphasizes that love among believers is not optional but a fundamental requirement of Christian life, rooted in God's will.
Meaning "to love (in a social or moral sense)." This is the verb form of agapē, which denotes a selfless, unconditional, benevolent, and often sacrificial love. It is not primarily an emotion but a volitional act, a commitment of the will that seeks the highest good of the other. In the New Testament, agapē is the characteristic love of God for humanity and the love He calls believers to exhibit towards Him and one another. John's choice of this specific word for love is crucial, elevating the command beyond mere human affection to a divine standard.
Verse Breakdown
"¶ And now I beseech thee, lady"
This opening phrase marks a transition in the letter from commendation to direct instruction. "And now" (καὶ νῦν, kai nyn) signals a shift in focus to a matter of immediate and pressing importance. John's use of "beseech" (ἐρωτῶ, erōtō) conveys a gentle but firm pastoral appeal, emphasizing the urgency and significance of his message. The address to "lady" (κυρία, Kyria) is a direct, personal appeal, whether to a specific prominent Christian woman or symbolically to a local church, highlighting the intimate and relational nature of John's concern.
"not as though I wrote a new commandment unto thee"
This clause clarifies the nature of John's instruction. He is explicitly stating that he is not introducing a novel teaching or a previously unknown divine decree. This serves to counter any potential perception that his exhortation might be a recent innovation or a departure from established apostolic doctrine, which was a concern in an era of emerging heresies.
"but that which we had from the beginning"
This phrase powerfully asserts the ancient and foundational nature of the command to love. "From the beginning" (ἀπ' ἀρχῆς, ap' archēs) refers to the earliest revelation of God's will, possibly echoing the creation, the giving of the Law, or the very inception of the Christian message as taught by Christ and the apostles. It grounds the command in eternal truth, emphasizing its unchanging and timeless validity, contrasting it with the "new" and false doctrines circulating.
"that we love one another."
This is the core of the commandment being reiterated. The purpose clause "that we love" (ἵνα ἀγαπῶμεν, hina agapōmen) expresses the divine intention and the expected outcome. "One another" (ἀλλήλων, allēlōn) specifies the recipients of this love: fellow believers within the Christian community. This mutual, selfless love is presented as the enduring, essential mark of true discipleship and a vital safeguard against spiritual deception.
Literary Devices
John employs several literary devices to convey his message with clarity and emphasis. The most prominent is Contrast, explicitly stated in the phrase "not as though I wrote a new commandment... but that which we had from the beginning." This antithesis highlights the stability and timelessness of the command to love, setting it apart from any novel or erroneous teachings that might be circulating. The direct address to "lady" is an example of Apostrophe, creating a personal and intimate tone that underscores the pastoral care and authority of "the elder." Furthermore, the overall tone of the verse is Didactic, serving as a clear instruction and reminder of fundamental Christian practice. The simplicity and directness of the language, characteristic of John's writing, also contribute to a sense of Clarity and Urgency, ensuring the vital importance of the message is not lost.
Theological and Thematic Connections
The command to "love one another" in 2 John 1:5 is not an isolated ethical directive but stands at the very heart of biblical theology, particularly within the Johannine corpus. It echoes the profound truth that God Himself is love (as declared in 1 John 4:8), making love the essential nature of the divine. Consequently, for believers, loving one another is not merely a moral obligation but a participation in the divine nature, a reflection of God's character in the world. This love is the fulfillment of the law, as articulated by Paul (as seen in Romans 13:10), and serves as the ultimate demonstration of true discipleship. John's emphasis on its ancient origin ("from the beginning") links it to the foundational covenantal relationship between God and His people, demonstrating its continuity throughout salvation history.
Reflection and Application
2 John 1:5 offers timeless guidance for believers today, serving as a powerful reminder that the essence of our faith is rooted in enduring truths and expressed through active love. In a world constantly seeking novelty and often fragmented by division, this verse calls us back to the foundational command to "love one another." This love is not merely an emotion but a deliberate, sacrificial commitment, reflecting God's own character. It challenges us to examine whether our adherence to truth is genuinely balanced by a compassionate, active love for our fellow Christians, recognizing that true faith is demonstrated not just by what we believe, but by how we live and interact within the body of Christ. This love should manifest in practical ways: extending grace, offering forgiveness, providing support, and fostering unity, especially when disagreements or challenges arise. It also serves as a crucial reminder that while we must stand firm against false teachings, our primary posture towards those who genuinely walk in truth must always be one of profound, Christ-like affection and solidarity.
Questions for Reflection
FAQ
Why does John state this is "not a new commandment" when Jesus referred to it as "a new commandment"?
This apparent contradiction highlights a profound theological nuance. When Jesus declared, "A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another" (John 13:34), His command was "new" in its basis and scope. It was new because its standard was His own sacrificial, divine love, demonstrated supremely on the cross. It was also new in its intensity and as the distinguishing mark of His disciples. However, John, in 2 John 1:5, emphasizes that the principle of loving God and neighbor was not new; it was present in the Old Testament Law (e.g., Leviticus 19:18) and inherent in God's character "from the beginning." John's point is that the command to love is an enduring, foundational truth of God's revelation, not a novel teaching invented by the apostles. He is countering any notion that Christian ethics are disconnected from established divine will, especially in contrast to the "new" and erroneous teachings of the false prophets. It's a "new" expression of an "old" truth.
How does the command to "love one another" in this verse relate to the warnings against false teachers later in 2 John?
The command to "love one another" in 2 John 1:5 is intrinsically linked to the warnings against false teachers (antichrists) that follow in the epistle (e.g., 2 John 1:7). John presents a crucial balance: love for true believers fosters unity and protects the community from internal and external threats. This mutual love creates a strong, discerning body that can withstand doctrinal error. Conversely, John warns against extending hospitality to those who "do not bring this teaching" (2 John 1:10), meaning those who deny Christ's incarnation. This is not a contradiction of the command to love, but rather a demonstration of love for truth and for the brethren. True love for God and His people necessitates guarding the integrity of the Gospel and protecting the flock from spiritual harm. Therefore, love for one another (true believers) is a vital aspect of discernment and communal protection against those who would undermine the truth of Christ.
Christ-Centered Fulfillment
The command to "love one another," rooted "from the beginning," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is not only the perfect embodiment of this divine love but also the very source and enabler of it for believers. Jesus perfectly demonstrated agape love through His life of selfless service and, supremely, through His atoning death on the cross, where He laid down His life for His friends (as He declared in John 15:13). He is the Lamb of God, who takes away the sin of the world!, a testament to the ultimate act of divine love. Furthermore, Jesus' "new commandment" to love one another was explicitly based on His own love for His disciples (as seen in John 13:34-35), setting His sacrificial love as the standard and example. Through His Spirit, Christ empowers believers to live out this command, pouring God's love into our hearts (as described in Romans 5:5). Thus, when believers love one another, they are not merely fulfilling an ancient ethical precept, but they are participating in the very life of Christ, reflecting His character to a watching world, and bearing witness to the transformative power of the Gospel.