Expositor's Bible: The Epistles of St. John Part 29

idols. Amen.

ANOTHER VERSION.

We know that whosoever is born of G.o.d sinneth not: but the Begotten of G.o.d keepeth him, and the evil one toucheth him not.

We know that we are from G.o.d and the world lieth wholly in the evil one.

We know moreover that the Son of G.o.d hath _come and_ is here, and hath given us understanding that we know Him that is the Very G.o.d: and in His Son Jesus Christ (this is the Very G.o.d and eternal life), we are in the Very (_G.o.d_).

Children, guard yourselves from the idols.

NOTES.

Ch. v. 18-21.

Ver. 18, 19, 20. Three seals are affixed to the close of this Epistle--three postulates of the spiritual reason; three primary canons of spiritual perception and knowledge. Each is marked by the emphatic "we know," which is stamped at the opening its first line. The first "we know," is of a sense of purity made possible to the Christian through the keeping by Him Who is the one Begotten of G.o.d. The evil one cannot touch him with the contaminating touch which implies connection. The second "we know" involves a sense of _privilege_; the true conviction that by G.o.d's power, and love, we are brought into a sphere of light, out of the darkness in which a sinful world has become as if cradled on the lap of the evil one. The third "we know" is the deep consciousness of the very Presence of the Son of G.o.d in and with His Church. And with this comes all the inner life--supremely a new way of looking at things, a new possibility of thought, a new cast of thought and sentiment, "understanding" (d?a???a). Words denoting intellectual faculties and processes are rare in St. John. This word is used in the sense just given in Plat., _Rep._, 511, and Arist., _Poet._, vi. (in the last, however, rather of the _sentiment_ of the piece than of the author), "He hath given us understanding that we know continuously the very [G.o.d]."

And in "His Son Jesus Christ [this is the very G.o.d and eternal life] we are in the very G.o.d." This interpretation of the pa.s.sage is supported by the position of the p.r.o.noun which cannot be referred naturally to any subject but Jesus Christ. Waterland quotes Irenaeus. "No man can know G.o.d unless G.o.d has taught him; that is to say, that without G.o.d, G.o.d cannot be known."[347]

Ver. 21. The Epistle closes with a short, sternly affectionate exhortation. "Children, guard yourselves" (the aorist imperative of immediate final decision) "from the idols." These words are natural in the atmosphere of Ephesus (Acts xix. 26, 27). The Author of the Apocalypse has a like hatred of idols. (Apoc. ii. 14, 15, ix. 20, xx.

1-8, xxii. 15.)

It would appear that the Gnostics allowed people to eat freely things sacrificed to idols. Modern, like ancient unbelief, has sometimes attributed to St. John a determination to exalt the Master whom he knew to be a man to an equality with G.o.d. But this is morally inconsistent with the Apostle's unaffected shrinking from idolatry in every form. (See _Speaker's Commentary, N. T._, iv., 347).

FOOTNOTE:

[347] Moyer Lecture, vi.

_THE SECOND EPISTLE OF ST. JOHN._

II. EPISTLE.

GREEK. LATIN.

? p?es?te??? e??e?t? Senior electae dominae ????a ?a? t??? te????? et natis eius, quos ego a?t??, ??? e?? a?ap? diligo in veritate, et e? a???e?a, ?a? ??? e?? non ego solus sed et ???? a??a ?a? pa?te? omnes qui cognoverunt ?? e?????te? t?? a???e?a?, veritatem, propter veritatem d?a t?? a???e?a? quae permanet t?? e???sa? e? ???, in n.o.bis et n.o.bis c.u.m ?a? e?' ??? esta? e?? erit in aeternum. Sit t?? a???a. esta? e?' n.o.bisc.u.m gratia misericordia ??? ?a???, e?e??, e?????, pax a Deo Patre pa?a Te?? pat??? ?a? et Christo Iesu Filio pa?a ?????? ??s?? Patris in veritate et ???st?? t?? ???? t?? caritate. Gavisus sum pat???, e? a???e?a ?a? valde quoniam inveni a?ap?. ??a??? ??a? de filii tuis ambulantes ?t? e????a e? t?? te???? in veritate sicut mandatum s?? pe??pat???ta? e? accepimus a a???e?a, ?a??? e?t???? Patre. Et nunc rogo te, e?a?e? pa?a t?? domina, non tamquam pat???. ?a? ??? e??t? mandatum novum scribens se, ????a, ??? ?? e?t???? tibi, sed quod ??af?? s?? ?a????, a??a habuimus ab initio, ut ?? e???e? ap' a????, diligamus alterutrum.

??a a?ap?e? a???????. Et haec est caritas, ut ?a? a?t? est?? ? a?ap?, ambulemus secundum ??a pe??pat?e? ?ata mandata eius. Hoc ta? e?t??a? a?t??. a?t? mandatum est ut quemadmodum est?? ? e?t???, ?a??? audistis ab ????sate ap' a????, ??a initio in eo ambuletis.

e? a?t? pe??pat?te? ?t? Quoniam multi seductores p????? p?a??? e?s????? exierunt in mundum e?? t?? ??s??, ?? ? qui non confitentur ????????te? ??s??? Iesum Christum venientem ???st?? e???e??? e? in carne. Hic sa???? ??t?? est?? ? est seductor et antichristus.

p?a??? ?a? ? a?t????st??? Videte vosmet ?epete ?a?t???, ??a ? ipsos, ne perdatis ap??es?e? a e???asae?a, quae operati estis, sed a??a ?s??? ut mercedam plenum p???? ap??a?e?. pa? accipiatis. Omnis qui ? pa?aa???? ?a? ? praecedit et non manet e??? e? t? d?da?? t?? in doctrina Christi, ???st?? Te?? ??? e?e?? Deum non habet: qui ? e??? e? t? d?da?? permanet in doctrina, ??t?? ?a? t?? pate?a ?a? hic et Filium et Patrem t?? ???? e?e?. e? t?? habet. Si quis venit ad e??eta? p??? ?a? ?a? vos, et hanc doctrinam ta?t?? t?? d?da??? ?? non adfert, nolite recipere fe?e?, ? ?aa?ete eum in domumnec a?t?? e?? ????a?, ?a? ave ei dixeritis: qui ?a??e?? a?t? ? ?e?ete? enim dicit illi ave, communicat ? ?a? ?e??? a?t? operibus illius ?a??e?? ??????e? t??? malignis. Plura habens e????? a?t?? t??? p???????. vobis scribere, nolui ????a e??? ??? per cartam et atramentum: ??afe?? ??? ???????? spero enim me d?a ?a?t?? ?a? e?a???? futurum apud vos et a??a e?p??? e??e?? p??? os ad os loqui, ut ?a? ?a? st?a p??? gaudium vestrum sit st?a ?a??sa?, ??a ? plenum. Salutant te ?a?a ??? ? pep????e??. filii sororis tuae electae.

?spa?eta? se ta te??a t?? ade?f??

s?? t?? e??e?t??. a??.

AUTHORISED VERSION. REVISED VERSION.

The elder unto the The elder unto the elect lady and her children, elect lady and her children, whom I love in whom I love in the truth; and not I truth; and not I only, only, but also all they but also all they that that have known the know the truth; for truth; for the truth's the truth's sake which sake, which dwelleth abideth in us, and it in us, and shall be with shall be with us for us for ever. Grace be ever: Grace, mercy, with you, mercy, _and_ peace shall be with us, peace, from G.o.d the from G.o.d the Father, Father, and from the and from Jesus Christ, Lord Jesus Christ, the the Son of the Father, Son of the Father, in in truth and love. I truth and love. I rejoiced rejoice greatly that I greatly that I have found certain of found of thy children thy children walking walking in truth, as we in truth, even as we have received a commandment received commandment from the from the Father.

Father. And now I And now I beseech beseech thee, lady, not thee, lady, not as as though I wrote a though I wrote to thee new commandment a new commandment, unto thee, but that but that which we had which we had from the from the beginning, beginning, that we love that we love one one another. And this another. And this is is love, that we walk love, that we should after His commandments. walk after His commandments.

This is the This is commandment, That, the commandment, as ye have heard from even as ye heard from the beginning, ye the beginning, that ye should walk in it. For should walk in it. For many deceivers are many deceivers are entered into the world, gone forth into the who confess not that world, even they that Jesus Christ is come in confess not that Jesus the flesh. This is a Christ cometh in the deceiver and an antichrist. flesh. This is the Look to yourselves, deceiver and the antichrist.

that we lose Look to yourselves, not those things which that ye lose not we have wrought, but the things which we that we receive a have wrought, but that full reward. Whosoever ye receive a full reward.

transgresseth, and Whosoever abideth not in the doctrine goeth onward and of Christ, hath abideth not in the not G.o.d. He that teaching of Christ, hath abideth in the doctrine not G.o.d: he that of Christ, he hath both abideth in the teaching, the Father and the Son. the same hath both the If there come any unto Father and the Son.

you, and bring not this If any one cometh unto doctrine, receive him you, and bringeth not not into _your_ house, this teaching, receive neither bid him G.o.d him not into _your_ house, speed: For he that and give him no greeting: biddeth him G.o.d speed for he that giveth is partaker of his evil him greeting partaketh deeds. Having many in his evil works.

things to write unto Having many things you, I would not _write_ to write unto you, I with paper and ink: would not _write them_ but I trust to come with paper and ink: unto you, and speak but I hope to come face to face, that our unto you, and to speak joy may be full. The face to face, that your children of thy elect joy may be fulfilled.

sister greet thee. The children of thine Amen. elect sister salute thee.

ANOTHER VERSION.

The Elder unto the excellent Kyria and her children whom I love in truth, (and not I only, but also all they that know the truth) for the truth's sake which abideth in us--yea, and with us it shall be for ever. There shall be with you grace, mercy, peace from G.o.d the Father, and from Jesus Christ the Son of the Father, in truth and love. I was exceeding glad that I found of thy children walking in truth even as we received commandment from the Father. And now I beseech thee Kyria, not as though writing a fresh commandment unto thee, but that which we had from the beginning, that we love one another. And this is the love, that we should walk according to His commandments. This is the commandment as ye heard from the beginning that ye should walk in it. For many deceivers are gone out into the world, _even_ they who are not confessing Jesus Christ coming in the flesh.

This the deceiver, and the antichrist. Look to yourselves that ye lose not the things which ye have worked, but that ye receive reward in full. Every one leading forward and not abiding in the doctrine which is Christ's hath not G.o.d: he that abideth in the doctrine, the same hath both the Son and the Father. If there come unto you any and bringeth not the doctrine, receive him not into your house, and no good speed wish him. For he that wisheth him good speed partaketh in his works which are evil.

Having many things to write unto you I would not write with paper and ink, but I hope to be with you and to speak face to face, that our joy may be fulfilled.

The children of thine elect sister greet thee.

DISCOURSE XVI.

_THEOLOGY AND LIFE IN KYRIA'S LETTER._

"The elder unto the elect lady and her children, whom I love in the truth ... Grace be with you, mercy and peace, from G.o.d the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love."--2 JOHN, 3.

Of old G.o.d addressed men in tones that, were so to speak, distant.

Sometimes He spoke with the stern precision of law or ritual; sometimes in the dark and lofty utterances of prophets; sometimes through the subtle voices of history, which lend themselves to different interpretations. But in the New Testament He whom no man hath seen at any time, "interpreted,"[348] Himself with a sweet familiarity. It is of a piece with the dispensation of condescension, that the mysteries of the kingdom of heaven should come to us in such large measure through epistles. For a letter is just the result of taking up one's pen to converse with one who is absent, a familiar talk with a friend.

Of the epistles in our New Testament, a few are addressed to _individuals_. The effect of three of these letters upon the Church, and even upon the world, has been great. The Epistles to Timothy and t.i.tus, according to the most prevalent interpretation of them, have been felt in the outward organization of the Church. The Epistle to Philemon, with its eager tenderness, its softness as of a woman's heart, its chivalrous courtesy, has told in another direction. With all its freedom from the rashness of social revolution; its almost painful abstinence (as abolitionists have sometimes confessed to feeling) from actual invective against slavery in the abstract; that letter is yet pervaded by thoughts whose issue can only be worked out by the liberty of the slave. The word emanc.i.p.ation may not be p.r.o.nounced, but it hovers upon the Apostle's lips.

The second Epistle is, in our judgment, a letter to an individual.

Certainly we are unable to find in its whole contents any probable allusion to a Church personified as a lady.[349] It is, as we read it, addressed to Kyria, an Ephesian lady, or one who lived in the circle of Ephesian influence. It was sent by the Apostle during an absence from Ephesus. That absence might have been for the purpose of one of the visitations of the Churches of Asia Minor, which (as we are told by ancient Church writers) the Apostle was in the habit of holding.

Possibly, however, in the case of a writer so brief and so reserved in the expression of personal sentiment as St. John, the gush and sunshine of antic.i.p.ated joy at the close of this note might tempt us to think of a rift in some sky that had been long darkened; of the close of some protracted separation, soon to be forgotten in a happy meeting. "Having many things to write unto you, I would not do so by means of paper and ink; but I hope to come unto you, and to speak face to face that our joy may be fulfilled."[350] The expression might not seem unsuitable for a return from exile. Several touches of language and feeling in the latter point to the conclusion that Kyria was a widow. There is no mention of her husband, the father of her children.

In the case of a writer who uses the names of G.o.d with such subtle and tender suitability, the a.s.sociation of Kyria's "children walking in truth" with "even as we received commandment _from the Father_," may well point to Him who was for them the Father of the fatherless. We need not with some expositors draw the sad conclusion that St. John affectionately hints that there were others of the family who could not be included in this joyful message. But it would seem highly probable from the language used that there were several sons, and also that Kyria had no daughters. Over these sons who had lost one earthly parent, the Apostle rejoices with the heart of a father in G.o.d. He bursts out with his _eureka_, the _eureka_ not of a philosopher, but of a saint. "I rejoiced exceedingly that I found[351] certain of the number of thy children walking in truth."

While we may not trace in this little Epistle the same fountain of wide-spreading influence as in others to which we have referred; while we feel that, like its author, its work is deep and silent rather than commanding, reflection will also lead us to the conclusion that it is worthy of the Apostle who was looked upon as one of the "pillars" of the faith.[352]

1. Let us reflect that this letter is addressed by the aged Apostle to a widow, and concerns her family.

It is significant that Kyria was, in all probability, a widow of Ephesus.

Too many of us have more or less acquaintance with one department of French literature. A Parisian widow is too often the questionable heroine of some shameful romance, to have read which is enough to taint the virginity of the young imagination. Ephesus was the Paris of Ionia. Petronius was the Daudet or Zola of his day. An Ephesian widow is the heroine of one of the most cynically corrupt of his stories.

But "where sin abounded, grace did more than abound." Strange that first in an epistle to a Bishop of the Church of Ephesus, St. Paul should have presented us with that picture of a Christian widow--"she that is a widow, indeed, and desolate, who hath her hope set on G.o.d, and continueth in prayer night and day"--yet who, if she has the devotion, the almost entire absorption in G.o.d, of Anna, the daughter of Phanuel,[353] leaves upon the track of her daily road to heaven the trophies of Dorcas--"having brought up children well, used hospitality to strangers, washed the saints' feet, relieved the afflicted, diligently followed every good work."[354] Such widows are the leaders of the long procession of women, veiled or unveiled, with vows or without them, who have ministered to Jesus through the ages. Christ has a beautiful art of turning the affliction of His daughters into the consolation of suffering. When life's fairest hopes are disappointed by falsehood, by cruel circ.u.mstances, by death; the broken heart is soothed by the love of Christ, the only love which is proof against death and change. The consolation thus received is the most unselfish of gifts. It overflows, and is lavishly poured out upon the sick and weary. With St. Paul's picture of a widow of this kind, contrast another by the same hand which hangs close beside it. The younger Ephesian widow, such as Petronius described, was known by St.

Paul also. If any count the Apostle as a fanatic, dest.i.tute of all knowledge of the world because he lived above it, let them look at those lines, which are full of such caustic power, as they hit on the characteristics of certain idle and wanton affecters of a sorrow which they never felt.[355] What a distance between such widows and Kyria, "beloved for the truth's sake which abideth in us!"[356]