V. Structure of Second and Third John
Unlike First John, Second and Third John were letters with a salutation and farewell. The author most likely addressed Second John to a particular community while he wrote to a particular individual ("Gaius") with a particular need. Both followed a general pattern with a greeting, two issues raised and a farewell.
Structure Index
Second John
Third John
B. Virtue of Hospitality (1:5-8)
C. Questionable Leadership (1:9-12)
VI. Commentary on Second John
A. Greeting (1:1-4)
1 The elder, to the chosen lady and her children, whom I love in truth, and not I only, but also all those who know the truth, 2 for the truth's sake, which remains in us, and it will be with us forever: 3 Grace, mercy, and peace will be with us, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
The author began his short letter by identifying himself as an "elder" ("presbuteros" in Greek). Clearly, he was a church leader but his status was unclear. Did he lead based upon his age or his office?
He wrote to the "chosen lady and her children." The "lady" was "kyria" in Greek, a noun with a female gender. The noun with the male gender was "kyrios" or "lord" in English. The "chosen" could also mean the "elect." Together, the "elect lady and her children" could refer to an individual, a believing mother and her family. Or, it could be interpreted in a collective sense. The author could have addressed a major church community that had satellite "parishes." After all, the word for church in Greek is "ekklesia," a noun with a female gender. In addition, believers knew the Church as the Bride of Christ (see Eph 5:22-33; 2 Cor 11:2-4, Rev 21:2, Rev 21:9-10, Rev 22:17). Even, the phrase "the children of your chosen sister greet you" from 2 Jn 1:13 supported the collective sense, inferring the source of the letter was another faith community.
The phrase "in truth" referred both to faith in Christ and the indwelling of the Spirit (see Jn 14:16-17). The writer recognized fellow believers ("love in truth") and the power of the Spirit to maintain the community ("remains in us and will be with us forever"; 2 Jn 1:1-2)
Upon his audience, the author wished "grace, mercy and peace from God the Father and the Lord Jesus Christ," a phrase that echoed the greeting in the Pastoral Letters (1 Tim 1:2; 2 Tim 1:2; Titus 1:4). He appeared to employ a standard greeting with the addition "Son of the Father" and "in truth and love." These strengthened the credal assertion of Jesus as the unique Son of God ("in truth") and encouraged the Christian lifestyle ("in love"; 2 Jn 1:3).
B. Command to Love (1:4-6)
4 I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father. 5 Now I beg you, dear lady, not as though I wrote to you a new commandment, but that which we had from the beginning, that we love one another. 6 This is love, that we should walk according to his commandments. This is the commandment, even as you heard from the beginning, that you should walk in it.
The author was encouraged by the persistence of faith ("walking in truth") in his audience (2 Jn 1:4). That steadfast spirit, however, needed a component of behavior: "love one another." Indeed, he couched that imperative as a divine commandment ("from the beginning") and even defined "love" as obedience to it. In other words, the writer insisted that faith and charity were two aspects of the same commitment ("walk in faith...commandment...you should walk in it"; 2 Jn 1:4-6).
C. Apostates (1:7-11)
7 For many deceivers have gone out into the world, those who don't confess that Jesus Christ came in the flesh. This is the deceiver and the Antichrist. 8 Watch yourselves, that we don't lose the things which we have accomplished, but that we receive a full reward. 9 Whoever transgresses and doesn't remain in the teaching of Christ, doesn't have God. He who remains in the teaching has both the Father and the Son. 10 If anyone comes to you, and doesn't bring this teaching, don't receive him into your house, and don't welcome him, 11 for he who welcomes him participates in his evil deeds.
Like 1 Jn 2:18-19 and 1 Jn 4:2-3, the author defined the apostate as the Antichrist. This time, he focused on the credal statement of the Incarnation. Those who left the community and denied Christ enfleshed he labeled "Antichrists" (2 Jn 1:7). Next, he exhorted his audience to remain faithful for they have divine intimacy ("reward...have God...the Father and the Son..."); the apostates did not (1 Jn 1:8-9). Note he combined the credal statement ("remains in the teaching") with the divine intimacy ("has the Father and the Son").
The divide between the faithful and the apostates was so vast, the author stated, the former should not offer the latter hospitality; they should even shun them (2 Jn 1:10-11).
D. Farewell (1:12-13)
12 Having many things to write to you, I don't want to do so with paper and ink, but I hope to come to you, and to speak face to face, that our joy may be made full. 13 The children of your chosen sister greet you. Amen.
The author closed out his missive with a desire to visit his audience (2 Jn 1:12). And he passed along the best wishes of his congregation (2 Jn 1:13).
VII. Commentary on Third John
A. Greeting (1:1-4)
1 The elder to Gaius the beloved, whom I love in truth.
2 Beloved, I pray that you may prosper in all things and be healthy, even as your soul prospers. 3 For I rejoiced greatly when brothers came and testified about your truth, even as you walk in truth. 4 I have no greater joy than this: to hear about my children walking in truth.
Unlike his general letter, the author addressed this missive to "Gaius." The writer considered Gaius both a close friend ("beloved") and a fellow disciple ("love in truth"; 3 Jn 1:1). Since the name "Gaius" was common in the first century CE, little is known about him outside the letter.
The author continued with well wishes for Gaius based upon the reports he heard about the recipient's fidelity to the faith (3 Jn 1:2-3). Indeed, the author was pleased with the spiritual growth of a possible student (3 Jn 1:4). The phrase "my children walking in truth" implied a teacher-pupil relationship.
B. Virtue of Hospitality (1:5-8)
5 Beloved, you do a faithful work in whatever you accomplish for those who are brothers and strangers. 6 They have testified about your love before the assembly. You will do well to send them forward on their journey in a way worthy of God, 7 because for the sake of the Name they went out, taking nothing from the Gentiles. 8 We therefore ought to receive such, that we may be fellow workers for the truth.
The author implied Gaius was the point person for hospitality in the community (3 Jn 1:5). The recipient of the letter had a reputation for outreach ("your love") to missionaries and Christian travelers (3 Jn 1:6); possibly Gaius ran the community hostel in the same way first century synagogues had quarters for travelers. The writer mentioned the work of the recipient gave missionaries ("the sake of the Name") enough provisions so they did not rely on the help of non-believers ("Gentiles" which could also be translated as "pagans"; 3 Jn 1:7).
C. Questionable Leadership (1:9-12)
9 I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn't accept what we say. 10 Therefore if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words. Not content with this, neither does he himself receive the brothers, and those who would, he forbids and throws out of the assembly. 11 Beloved, don't imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn't seen God. 12 Demetrius has the testimony of all, and of the truth itself; yes, we also testify, and you know that our testimony is true.
After praising Gaius for his ministry of hospitality, the author turned to the subject of an enemy, Diotrephes. His was an uncommon name and the reason for his opposition to the writer could not be discerned. Certainly, the author saw his opponent as arrogant ("loves to be first among them") and immune to outside authority. He wrote to the community of Diotrephes but to no avail (3 Jn 1:9). So, the author felt he had no choice but to warn Gaius about the man, his slanderous speech and his refusal to host missionaries, even to the point of excommunicating those who were hospitable to those travelers (3 Jn 1:10).
From these few verses, we could surmise Diotrephes was a rebellious elder who closed his community off from other churches. He was the polar opposite of Gaius. The author encouraged his recipient to continue his ministry of hospitality (3 Jn 1:11). Then he pointed to Demetrius, a man of faith ("of the truth") who had a good reputation ("the testimony of all") and his personal backing (3 Jn 1:12). Most likely, Demetrius was a missionary in need of hospitality from Gaius.
D. Farewell (1:13-14)
13 I had many things to write to you, but I am unwilling to write to you with ink and pen; 14 but I hope to see you soon. Then we will speak face to face. Peace be to you. The friends greet you. Greet the friends by name.
The author ended this letter like he did in Second John. He wished to make a personal visit instead of penning a lengthy letter. He finished with an exchange of greetings (3 Jn 1:13-14).
VIII. Conclusion.
We cannot underestimate the impact of the Johannine letters on Christian spirituality. While the author wrote them in a time of relative peace for the community, he addressed them to individuals and communities who faced the battle of ideas. The language he used in that struggle transcended its temporal context and influenced generations of believers up to this day. He spoke to faith in the humanity of Christ and the atmosphere of the community as one of "love." Both challenged the faithful in the author's audience then. Both challenge us today.
Sources
"World English Bible with Deuterocanonical: First John." EBible.org - read and download the Holy Bible. EBible, Web. http://ebible.org/web/1JN01.html. (The free source text used in the commentary above.)
"World English Bible with Deuterocanonical: Second John." EBible.org - read and download the Holy Bible. EBible, Web. http://ebible.org/web/2JN01.html. (The free source text used in the commentary above.)
"World English Bible with Deuterocanonical: Third John." EBible.org - read and download the Holy Bible. EBible, Web. http://ebible.org/web/3JN01.html. (The free source text used in the commentary above.)
Stergiou, Costas. TheWord.net. Computer software. Vers. 5.0. TheWord.net. 2015. 2015 (http://theword.net/).
NET Bible. theWord.net module. The NET Bible. 2015 (https://netbible.com/).
Novum Testamentum Graece. theWord.net module. Vers. NA27. (theWord.net).
Just, Felix. "The Johannine Letters: Introductions and Overviews." Catholic Resources - Felix Just, S.J.. Web. 21 Jul 2023. http://catholic-resources.org/John/Epistles.html.