Difference between revisions of "Second Epistle of John" - New World Encyclopedia
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| + | The '''Second Epistle of John''', also called or '''2 John''', is a book of the [[New Testament]} in the Christian Bible. It is the shortest book of both the Bible, consisting of a mere 13 verses. | ||
| − | + | ==Authorship and date== | |
| − | The | + | The epistle is traditionally held to have been written by John the Evangelist, also known as John the son of Zebedee. The name "John" does not appear in it. Its author calls himself simply "the Elder." He speaks with authority, as one who expects to be heard with respect and obedience. Theologically and stylistically, it also resembles the [[Gospel of John]], but some commentators attribute it to the "Johannine community" rather than to John himself. For a more detailed discussion see [[1 John]]. Those who suggest that the literary style of the community in which John's Gospel was created naturally reflected its style and even borrowed directly from its language. Few critical scholars agree with the traditional view that the author of the epistles is the same John who wrote the [[Book of Revelation]]. |
| − | + | Regarding its date, traditionalists and critical scholars agree that is a relatively late work. John was believed to have lived a very long life, and was also the youngest of the original [[disciple]]s of Jesus. The latest it could have been written was 117 C.E., when it was city by [[Polycarp]] Smyrna. Thus, the late first or early second century must be the time of its composition. | |
| − | + | Also significant is the clear warning against paying heed to those who say that Jesus was not a flesh-and-blood figure. The vehemence with which such anti-corporeal attitudes are condemned in the letter also indicates that those holding such a position were sufficiently vocal, persuasive, or numerous enough to merit rebuttal in this form. | |
| − | + | ==Summary== | |
| + | The letter opinions with a salutation from an unnamed writer, called "The Elder," to "the elect Lady and her children. Most commentators see the Lady and her children as symbolic figures representing a church and its members; thus the letter is actually a communication between one Christian congregation and another. A likely candidate is the church at Ephesus or another city in Asia Minor. | ||
| + | The idea of the church as an "elect Lady" relates to the Bride/Bridegroom analogy between the church and Christ, as well as husband/wife language used to describe the relationship between God and Israel in the Old Testament. | ||
| − | + | The writer expresses his joy at finding "some of some of your children walking in the truth." The implication, of course, is that some others of her "children" have strayed from the path. He reminds his readers that "to love" is to to walk in God's commandments. "This is the commandment just as you have heard it from the beginning," he says. "You must walk in it." | |
| − | : | + | The author makes his concern more plain in the verse 7: "Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist!" He is apparently concerned with heresy known as [[docetism]], which taught that because the spirit is good and the flesh is evil, [[Jesus]] did not possess a normal physical body like other human beings. Often associated with Gnosticism, this teaching had a significant following, appealing to Christians on the basis of superior spirituality, sometimes including secret teachings revealed by Christ either while he was on earth through new revelations. |
| − | + | The author warns that some may not "receive a full reward, " because those who "do not abide in the teaching of Christ, but go beyond it, do not have God." On the other hand, "whoever abides in the teaching has both the Father and the Son." | |
| − | + | The writer instructs that those who do not affirm Jesus' physical existence as well as his spiritual being should not be allowed "into the house." This is both an exclusion from joining Christian worship services and a ban against offering the heretics hospitality, for in the first and second centuries, Christian churches met in private homes, not public halls. Thus, "Anyone who welcomes him shares in his wicked work." | |
| − | + | The author concludes that he has more to say to the reader, but hopes to do so in person. He concludes as he began, with a figurative greeting from one church to the other: "The children of your chosen sister send their greetings." Interestingly, he does not include a blessing. | |
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| + | ==Significance== | ||
| + | Together with its longer companion (1 John) the Second Epistle of John left an important legacy in speaking out against the heresy of [[docetism]]. In denying that Jesus had a physical body, the docetists rejected the doctrine of the Incarnation. It is not clear how well developed the idea of the Incarnation was at the time 2 John was written. The letter does not specifically endorse the idea the God incarnated in Jesus, only that one who rejects that "Jesus Christ has come in the flesh" is an antichrist who does not "have the Father and the Son." In any case, whether or not the author would agree with later expressions of the doctrine of the Incarnation, 1 and 2 John both contributed significantly to its development. | ||
| + | The letter is also one of only two New Testament writings—the other again being 1 John—where the term [[antichrist]] is used. In these writings, the term does not refer to a single individual, but to anyone who denied that Jesus has a physical body. Later, the term antichrist was combined with prophecies in 2 Thessalonians and the Book of Revelations about a single false prophet who would arise in the Last Days, either identified with or an agent of "[[The Beast]]" of the [[Book of Revelation]]. | ||
==External links== | ==External links== | ||
Revision as of 02:32, 21 October 2007
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The Second Epistle of John, also called or 2 John, is a book of the [[New Testament]} in the Christian Bible. It is the shortest book of both the Bible, consisting of a mere 13 verses.
Authorship and date
The epistle is traditionally held to have been written by John the Evangelist, also known as John the son of Zebedee. The name "John" does not appear in it. Its author calls himself simply "the Elder." He speaks with authority, as one who expects to be heard with respect and obedience. Theologically and stylistically, it also resembles the Gospel of John, but some commentators attribute it to the "Johannine community" rather than to John himself. For a more detailed discussion see 1 John. Those who suggest that the literary style of the community in which John's Gospel was created naturally reflected its style and even borrowed directly from its language. Few critical scholars agree with the traditional view that the author of the epistles is the same John who wrote the Book of Revelation.
Regarding its date, traditionalists and critical scholars agree that is a relatively late work. John was believed to have lived a very long life, and was also the youngest of the original disciples of Jesus. The latest it could have been written was 117 C.E., when it was city by Polycarp Smyrna. Thus, the late first or early second century must be the time of its composition.
Also significant is the clear warning against paying heed to those who say that Jesus was not a flesh-and-blood figure. The vehemence with which such anti-corporeal attitudes are condemned in the letter also indicates that those holding such a position were sufficiently vocal, persuasive, or numerous enough to merit rebuttal in this form.
Summary
The letter opinions with a salutation from an unnamed writer, called "The Elder," to "the elect Lady and her children. Most commentators see the Lady and her children as symbolic figures representing a church and its members; thus the letter is actually a communication between one Christian congregation and another. A likely candidate is the church at Ephesus or another city in Asia Minor. The idea of the church as an "elect Lady" relates to the Bride/Bridegroom analogy between the church and Christ, as well as husband/wife language used to describe the relationship between God and Israel in the Old Testament.
The writer expresses his joy at finding "some of some of your children walking in the truth." The implication, of course, is that some others of her "children" have strayed from the path. He reminds his readers that "to love" is to to walk in God's commandments. "This is the commandment just as you have heard it from the beginning," he says. "You must walk in it."
The author makes his concern more plain in the verse 7: "Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist!" He is apparently concerned with heresy known as docetism, which taught that because the spirit is good and the flesh is evil, Jesus did not possess a normal physical body like other human beings. Often associated with Gnosticism, this teaching had a significant following, appealing to Christians on the basis of superior spirituality, sometimes including secret teachings revealed by Christ either while he was on earth through new revelations.
The author warns that some may not "receive a full reward, " because those who "do not abide in the teaching of Christ, but go beyond it, do not have God." On the other hand, "whoever abides in the teaching has both the Father and the Son."
The writer instructs that those who do not affirm Jesus' physical existence as well as his spiritual being should not be allowed "into the house." This is both an exclusion from joining Christian worship services and a ban against offering the heretics hospitality, for in the first and second centuries, Christian churches met in private homes, not public halls. Thus, "Anyone who welcomes him shares in his wicked work."
The author concludes that he has more to say to the reader, but hopes to do so in person. He concludes as he began, with a figurative greeting from one church to the other: "The children of your chosen sister send their greetings." Interestingly, he does not include a blessing.
Significance
Together with its longer companion (1 John) the Second Epistle of John left an important legacy in speaking out against the heresy of docetism. In denying that Jesus had a physical body, the docetists rejected the doctrine of the Incarnation. It is not clear how well developed the idea of the Incarnation was at the time 2 John was written. The letter does not specifically endorse the idea the God incarnated in Jesus, only that one who rejects that "Jesus Christ has come in the flesh" is an antichrist who does not "have the Father and the Son." In any case, whether or not the author would agree with later expressions of the doctrine of the Incarnation, 1 and 2 John both contributed significantly to its development.
The letter is also one of only two New Testament writings—the other again being 1 John—where the term antichrist is used. In these writings, the term does not refer to a single individual, but to anyone who denied that Jesus has a physical body. Later, the term antichrist was combined with prophecies in 2 Thessalonians and the Book of Revelations about a single false prophet who would arise in the Last Days, either identified with or an agent of "The Beast" of the Book of Revelation.
External links
Online translations of the Second Epistle of John:
Online articles on the Second Epistle of John:
- 2 John at Early Christian Writings: (text, introduction, notes)
- The Third General Epistle of John from Kretzmann's Popular Commentary of the Bible
- An Exegesis of 2 John 7-11 by Mark A. Paustian
| Preceded by: 1 John |
Books of the Bible |
Succeeded by: 3 John |
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