AUTHENTICITY.--That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from IRENÆUS [Against Heresies, 1.16.3], who quotes 2Jo 1:10,11; and in [3.16.8], he quotes 2Jo 1:7, mistaking it, however, as if occurring in First John. CLEMENT OF ALEXANDRIA (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." DIONYSIUS OF ALEXANDRIA (in EUSEBIUS [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. ALEXANDER OF ALEXANDRIA cites 2Jo 1:10:11, as John's [SOCRATES, Ecclesiastical History, 1.6]. CYPRIAN [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 1:10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The MURATORI fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and COSMAS INDICOPLEUSTES in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But EPHREM THE SYRIAN quotes the Second Epistle of John. EUSEBIUS [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1:1 3Jo 1:1). ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." JEROME [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, PAPIAS, in EUSEBIUS [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus CYRIL OF JERUSALEM, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So GREGORY NAZIANZEN, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which ORIGEN notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.

TO WHOM ADDRESSED.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Ac 19:20), or Gaius of Corinth (Ro 16:23 1Co 1:14), or Gaius of Derbe (Ac 20:4), it is hard to decide. MILL believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1:1.

The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1:1). And it closes, "The children of thy elect sister greet thee" (2Jo 1:13). Now, 1Pe 1:1,2, addresses the elect in Asia, &c., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from CLEMENT OF ALEXANDRIA, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); WORDSWORTH'S view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on CLEMENT OF ALEXANDRIA) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. NEANDER, ALFORD, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.

Summary of John's Second Epistle

By H. A. (Buster) Dobbs

I.  Introduction (1:1-2).
    A.  The author of the letter (1:1)
        1.  Identified as "the elder" (1:1).
            a.  This may not refer to the office of elder or presbyter, but 
                to age.
            b.  John does not identify himself in any of his letters.
            c.  He often refers to himself as "the disciple whom Jesus 
                loved."
            d.  John outlived all the rest of the apostles so it would be 
                natural for him to stress his great age.
        2.  The style of the letter is so much like that of the gospel of 
            John we can be sure that the same man wrote both books. 
            There is no doubt that John the apostle wrote the gospel of 
            John. Therefore, we are sure he wrote this book.
    B.  The letter was written to a female disciple and her children 
        (1:1).
        1.  The word translated "lady" is from the Greek work "Kuria" 
            (English, Cyria). Sarah also means lady or princess.
        2.  This lady had children. Some think John wrote the letter to a 
            church which he called "the elect lady." A church would not 
            be said to have children.
    B.  John sincerely loved Cyria and her children (1:1).
    C.  She was also known and loved by all who have known the 
        truth (1:1).
        1.  It is possible to know the truth (John 8:32).
            a.  We may know the mystery of God, even Christ (Col. 2:2).
            b.  We can read and understand the revealed message, and 
                this enables us to know the writer's understanding of the 
                mystery of Christ (Eph. 3:4).
            c.  We can be filled with a knowledge of God's will in all 
                spiritual wisdom and understanding (Col. 1:9).
            d.  By considering what inspired men wrote, God gives us 
               understanding in all things (2 Tim. 2:7).
            e.  The Son of God gives us understanding (1 John 5:20).
        2.  Those who know and love the truth love and respect all 
            other lovers of truth.
    D.  The truth abides in the child of God and is eternal (1:2).
        1.  "Let the word of Christ dwell in you richly" (Col. 3:16).
    E.  Paul wishes for this select lady grace, mercy and peace (1:3).
        1.  Those who have the revealed word dwelling in them have 
            grace, mercy and peace--favor, forgiveness and calm.
    F.  John was happy to find certain of the children of Cyria walking 
        in the truth (1:4).
        1.  The Father commands us to walk in truth (1:4).
        2.  Some of this dear lady's children were walking in the truth 
            (1:4). This may imply that some of her children were not 
            walking in truth. It is not uncommon for the children of pious 
            people to forsake the right way. The children of Job are an 
            example.
II.  Importance of Sound Doctrine (1:5-11).
     A.  The command for all who walk in the truth to love one 
         another (1:5).
         1.  Those who love obey the commandments of God (1:6).
             a.  "If ye love me, ye will keep my commandments" (John 
                 14:15).
             b.  We love the children of God when we show our love for 
                 God by keeping his commandments (1 John 5:2-3).
     B.   Warning against false teachers (1:7-11).
         1.  Many false teachers are in the world (1:7).
             a.  John had in mind especially those who denied that Jesus 
                 Christ came in the flesh (1:7).
             b.  Such deniers are deceivers and antichrists (1:7).
         2.  Examine yourself to be sure you are walking in the truth and 
             will receive a full reward (1:8).
             a.  It is possible to lose the reward (1:8).
             b.  Reward means hire or wage.
         3.  Abiding in the teaching of Christ (1:9).
             a.  Teaching of Christ may mean what Christ taught, or 
                 teaching about Christ.
             b.  If John means the true teaching about the nature and 
                 being of Jesus, this would include his Lordship.
             c.  If Jesus is Lord of lords and King of kings, then he is to 
                 be obeyed without question.
             c.  Right teaching about Jesus requires keeping his 
                 commandments; keeping his commandments requires a 
                 proper understanding of who is and what he has done.
         4.  It is possible to go beyond the teaching of Christ (1:9).
             a.  We must not go beyond the things that are written (1 Cor. 
                 4:6).
             b.  Those who go beyond what is written do not have God 
                 (1:9).
             c.  Those who abide in the teaching have both the Father and 
                 the Son (1:9).
         5.  Treatment of false teachers (1:10).
             a.  Do not receive false teachers into your house (1:10).
             b.  Give false teachers no greeting (1:10).
             c.  "Cease, my son, to hear instruction to err from the words 
                 of knowledge" (Prov. 19:27).
             d.  We are not to do or say anything that would seem to 
                 agree with and support things that are doctrinally wrong 
                 (1:10-11).
             e.  If you wish a false teacher good success, you are a 
                 partaker in his evil works (1:11). False teaching is an evil 
                 work and not something to be treated lightly.
III.  Conclusion (1:12-13).
      A.  John had many other things to say to this good lady (1:12).
          1.  He did not want to write with paper and ink (1:12).
          2.  He hoped to see her soon and speak face to face (1:12).
          3.  Such communication would make her joy full (1:12).
      B.  The children of Cyria's elect sister sent greetings (1:13).

John -

THE APOSTLE, brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a "Boanerges" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.