26 December

Bible in 365 Days                          

2 John, 3 John, Jude            

2 John

This letter to the "elect lady" is principally concerned with the Truth, the word being constantly repeated. The apostle wrote with conviction of the importance of Truth in its effect on life. In declaring his joy that the children of the elect lady were walking in Truth, he wrote the central commandment, "that we love one another." Love is obedience to light, that is, to Truth. It is of the utmost importance that love should be of the true nature. Any consent to darkness out of a so-called charity is not love. Loyalty to the Lord is the true way of love, and anything which compromises that is false, and eventually violates love.

The reason for the letter is discovered in the words, "deceivers are gone forth." The heresy of these teachers was the denial of the Incarnation, "Jesus Christ coming in the flesh." The apostle referred to supposedly progressive teaching. There were those who were "going on." Progress which denies fundamental Truth is retrogression. All development which is destruction is disastrous. So important is this that the apostle urged that no hospitality or greeting is to be given to those who by false teaching imperil the life and light and love of the believer.

The teaching of the letter may thus be summarized. Christianity is love. Love is dependent on the light of Truth. To deny the Truth is to make love impossible. The continued experience of fellowship is dependent on the continued fact of fellowship in love and light and life. The continued fact of fellowship is proved by the continued experience of fellowship.

3 John

It is probable that the Gaius to whom this letter was sent is the Gaius of Corinth (1 Corinthians 1:14). Its subject is hospitality as revealing love, and the apostle uttered a warning against schism. As in the letter to the "elect lady," the keynote is Truth. In that John warned against false hospitality. Here he commands true hospitality. He charged Gaius to set forth certain evangelists "worthily of God." This is a remarkable phrase, and probably means, first, that Gaius was to see in these men the messengers of God, and, second, that he was to act as a child of God.

In striking contrast to Gaius stands Diotrephes. The whole truth about him is revealed in the words "Diotrephes, who loveth to have the preeminence." That is the essential violation of love. His heterodoxy was of spirit and temper rather than of intellect.

Another character introduced in the letter is Demetrius. In all probability he was the bearer of the letter, and John quoted him in direct contrast to Diotrephes.

The central statement of the epistle is in the words, "He that doeth good is of God: he that doeth evil hath not seen God." Doing good is to be interpreted by the subject of the letter, namely, hospitality. Those who thus act in love do so because they are of God, that is, related to Him in the fellowship of life. Such were Gaius and Demetrius. Those who act selfishly do so because they have no fellowship with God. The writer closes with words anticipatory of a meeting, and a message of peace.

Jude

The subject of this epistle is apostasy. Apostasy is shown to be wilful return to ungodliness. Two classes are dealt with: those who "kept not," and are therefore "kept"; and those who "keep themselves," and are "kept from stumbling."

The faith was in peril, and Jude wrote urging that they should contend earnestly for the faith. The faith for which he pleaded was a life of loyalty to the Lord. The danger was created by the presence and influence of certain men who were making the grace of God an occasion for lasciviousness.

Three illustrations were given of the evil results of apostasy, those of Israel, angels, and the cities of the plain. The fundamental wrong of the men referred to was insubordination: they were "setting at nought dominion, and railing at dignitaries." The influence of such men is like that of Cain, hatred and murder; of Balaam, seduction and lying; of Korah, envy and rebellion. In a passage full of fiery force, Jude denounced the evil of these ungodly men.

The subject of the attitude of believers in face of all these perils is dealt with. First, there is to be recognition of the danger. It has two distinguishing marks. The first is that their influence is that "they make separations," and the second is that their temper is sensual, not spiritual. In the presence of these perils it is important that believers should "keep yourselves in the love of God." This is to be done by building on faith, praying in the Spirit, and looking for mercy.

There is a relative duty. "On some have mercy," that is, those in doubt. "Some save," that is, probably, such as had been snared. These are to be snatched from the fire. "On some have mercy with fear," refers possibly to the Libertines themselves.

The epistle closes with a glorious doxology which ascribes to God the Saviour all honor for that He is able to accomplish the salvation of His trusting ones in two ways, which are all-inclusive: as to continuity, "able to guard you from stumbling"; and as to consummation, "to set you before the presence of His glory."