New American Bible - Revised Edition/The Second Letter of John

**The Second Letter of John**, as translated by the Co-Fraternity of Christian Doctrine in the New American Bible - Revised Edition.

## NOTE

Currently, The New American Bible - Revised Edition's The New Testament text is the exact same as the New American Bible's text, as it is based from the 1986 Revised New Testament. An upcoming revision of The New Testament for The New American Bible - Revised Edition is currently ongoing, and it is expected to be finished sometime around the year 2025 or later, pending approving from the Bishops and the Vatican.

Should it happen, the text here will be changed to reflect the new revision that would make The New American Bible - Revised Edition wholly a revised edition of The New American Bible that is worthy of its name, whereas the original New American Bible article will retain the 1986 New Testament Revision Text.

## READING GUIDES FOR THE BOOK OF REVELATION IN THE NEW AMERICAN BIBLE - REVISED EDITION

Here are the following Reading Guides for The Epistle of Jude in The New American Bible - Revised Edition.

## READING GUIDE (THE CATHOLIC STUDY BIBLE - THIRD EDITION)

 **2 JOHN**

 **[see pages 1746–1747 of the New Testament]**

 **BEFORE BEGINNING. . .**

### A Cover Letter to the Church

Unless **2 John** and **3 John** are connected to the same moment of crisis that
generated **1 John,** it is hard to explain their preservation by a local church,
their exchange between churches, or their eventual inclusion in the New
Testament canon. In the Reading Guide to **1 John** (RG 562), the suggestion
is made that all three letters were sent in a single packet by the emissary
Demetrius to the local leader Gaius **(see** **3 John)** who was still loyal to “the
Elder” in the dispute dividing Johannine Christianity into hostile factions.
Whereas **1 John** lacks all epistolary character and appears as a sermon to
be delivered aloud to an assembly (or even a number of assemblies), **2 John**
bears the marks of a genuine letter. It has the formal elements of greeting
**(2 John 1:1–2 John 1:3),** body **(2 John 1:4–2 John 1:12)** and farewell **(2 John 1:13).** It mentions the desire of the writer to
visit the addressees **(2 John 1:12).** Unlike **3 John,** however, which is addressed to an
individual, **2 John** is written to the “chosen Lady” and her children **(2 John 1:1).** The
designation is almost certainly an honorary title for the church itself. The
argument that it refers to a specific woman leader is doubtful, if the rest of
the reconstruction here being suggested makes sense. The “children,” of
course, are the ones really being addressed; the second- person verbs are
predominantly in the plural.

The symbols of Johannine Christianity are very much in evidence.
Notice the emphasis on “truth” **(2 John 1:1–2 John 1:3)** and on “walking in the truth” **(2 John 1:4);** on
“keeping the commandment,” which is not new but from the beginning **(2 John 1:5);**
on love for one another as the fulfillment of that commandment **(2 John 1:6);** on the
creation of mutual joy as the mark of fellowship **(2 John 1:12).** Surely, such a cluster
of distinctive themes makes best sense when read together with **1 John.**
What distinguishes **2 John** is its function. In **3 John 1:9,** the Elder says that
he “is writing” (or “wrote”) something to the church. In all likelihood, this
refers to **1 John,** the exhortation to a remnant community. Second John,
then, is undoubtedly a letter of introduction to the community as such, to be
read before the sermon is delivered, to identify its author, to emphasize its
main teaching, and to suggest some practical actions to be taken by the
community. These may or may not be fully in accord with the spirit of **1**
John, **but they are certainly recognizable as a response to the crisis signaled**
by **3 John.**

### Strategies for Survival

Again we meet the split between those who “walk in truth” and the “many
deceivers who have gone out into the world” **(2 John 1:7).** As in **1 John,** these are
designated antichrists because they “do not acknowledge Jesus Christ as
coming in the flesh.” In the Reading Guide to **1 John,** we suggest how
difficult it is to determine precisely what this denial implies. For the Elder,
however, the opponents appear as “progressives” who have gone too far in
their interpretation and no longer “remain in the teaching of the Christ” (or
“about” the Christ). The Elder’s community is therefore portrayed as
defending the traditional understanding of Jesus. The importance of right
doctrine is underscored by the equation: having Christ is having God **(see** **1**
**John 4:3).** For Johannine Christianity, the unique mediation of salvation by
Jesus is axiomatic. He alone is the “way and the truth and the life”
**(John 14:6).** The lesson is clear: misconstruing the mediator means missing
the good news entirely. If the Elder’s readers do not hold to the proper
understanding, they will “lose what they worked for.”

The community crisis is so severe that the Elder calls for the
extraordinary practice of excommunication. They are neither to offer
heretics hospitality nor even to greet them as brothers **(2 John 1:10).** Notice the
connection, everywhere assumed in the New Testament, between message
and messenger. Physical fellowship implies spiritual unanimity. Thus,
“whoever greets him shares in his evil works” **(2 John 1:11).** Only those who deliver
the proper doctrine **(2 John 1:10)** are to be welcomed. Here the Elder advocates the
same practice of shunning and exclusion of which he accuses Diotrephes in
**3 John.** The battle is a bitter one.

It is difficult to know what positive instruction one should draw from
these ancient fragments of hostile conflicts. Perhaps it is important for the
church to remember in every age that it has never been easy to establish or
to secure its identity; deviance and dispute are part of community life.
Perhaps also, however, it is important for the church in every age to reflect
whether proper doctrine is more important than the fellowship of love. Even
in an age of ecumenism that issue remains unresolved.

L.T.J.

### FURTHER READING

Brown, R. E. The Community of the Beloved Disciple. New York: Paulist Press, 1979.

Brown, R. E. The Epistles of John. Anchor Bible 30. New Haven: Yale University Press, 1982.

Culpepper, R. Alan. The Gospel and Letters of John. Interpreting Biblcal Texts. Nashville: Abingdon
Press, 1998.

Malherbe, A. J. “Hospitality and Inhospitality in the Church.” Social Aspects of Early Christianity.
2nd ed., 92–112. Philadelphia: Fortress Press, 1983.

Painter, John. 1, 2, and 3 John. Sacra Pagina. Collegeville: Liturgical Press, 2002.

Rensberger, David. 1 John; 2 John; 3 John. Abingdon New Testament Commentaries; Nashville:
Abingdon, 1997.

Schnackenburg, Rudolf. The Johannine Epistles: A Commentary. New York: Crossroad, 1992.

Sloyan, G. S. Walking in the Truth: Preservers and Deserters—The First, Second, and Third Letters
of John. Valley Forge, PA: Trinity Press International, 1995.

Smalley, S. S. 1, 2, 3 John. Word Biblical Commentary; Waco: Word, 1984.

## INTRODUCTION

 **THE SECOND LETTER OF JOHN**

Written in response to similar problems, the Second and Third Letters of John are of the same length, perhaps determined by the practical consideration of the writing space on one piece of papyrus. In each letter the writer calls himself “the Presbyter,” and their common authorship is further evidenced by internal similarities in style and wording, especially in the introductions and conclusions. The literary considerations that link 2 John and 3 John also link them with the First Letter and the Gospel of John. The concern with “truth,” christology, mutual love, the new commandment, antichrist, and the integrity of witness to the earthly Jesus mark these works as products of the Johannine school. The identity of the Presbyter is problematic. The use of the title implies more than age, and refers to his position of leadership in the early church. The absence of a proper name indicates that he was well known and acknowledged in authority by the communities to which he writes. Although traditionally attributed to John the apostle, these letters were probably written by a disciple or scribe of an apostle. The traditional place and date of composition, Ephesus at the end of the first century, are plausible for both letters.

The Second Letter is addressed to “the chosen Lady” and “to her children.” This literary image of a particular Christian community reflects the specific destination and purpose of the letter. Unlike 1 John, this brief letter is not a theological treatise but a reply to problems within the church. The Johannine themes of love and truth are used to support practical advice on Christian living. The Presbyter encourages community members to show their Christianity by adhering to the great commandment of mutual love and to the historical truth about Jesus. The false teaching present among them is a spiritualizing christology that may tempt some members to discount teachings about the incarnation and death of Jesus the Christ; cf. 1 Jn 4:2. For their protection the Presbyter forbids hospitality toward unknown or “progressive” Christians to prevent their infiltration of the community. The Second Letter preserves the Johannine concerns of doctrinal purity and active love in the form of pastoral advice to a threatened community.

## CHAPTER 1

**1**

The Presbyter to the chosen Lady and to her children whom I love in truth—and not only I but also all who know the truth— **2** because of the truth that dwells in us and will be with us forever. **3** Grace, mercy, and peace

will be with us from God the Father and from Jesus Christ the Father’s Son in truth and love.

**4** I rejoiced greatly to find some of your children

walking in the truth just as we were commanded by the Father.

**5** But now, Lady, I ask you, not as though I were writing a new commandment but the one we have had from the beginning: let us love one another.

**6** For this is love, that we walk according to his commandments;

this is the commandment, as you heard from the beginning, in which you should walk.

**7**

Many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh; such is the deceitful one and the antichrist.

**8** Look to yourselves that you

do not lose what we worked for but may receive a full recompense. **9**

Anyone who is so “progressive”

as not to remain in the teaching of the Christ does not have God; whoever remains in the teaching has the Father and the Son. **10**

If anyone comes to you and does not bring this doctrine, do not receive him in your house or even greet him;

**11** for whoever greets him shares in his evil works.

**12**

Although I have much to write to you, I do not intend to use paper and ink. Instead, I hope to visit you and to speak face to face so that our joy may be complete.

**13** The children of your chosen sister

send you greetings.

## FOOTNOTES

**2 John 1:1:**
**The chosen Lady:**

literally, “elected”;

this could also be translated

“Kyria (a woman’s name)

chosen (by God)”

or

“the lady Electa”

or

“Electa Kyria.”

The adjective “chosen” is applied to all Christians

at the beginning of other New Testament letters

**(1 Peter 1:1;** **And** **Titus 1:1).**

The description is of a specific community

with “children” who are its members.

**The truth:**

the affirmation of Jesus in the flesh

and

in contrast to false teaching **(2 John 1:7).**
**2 John 1:3:**
**Grace, mercy, and peace:**

like

**1 Timothy;**
**And**
**2 Timothy**

this letter adds **mercy** to the terms used frequently in a salutation

to describe Christian blessing;

it appears only here in the Johannine writings.

The author also puts the blessing in relation

to

**truth**

and

**love,**

the watchwords of the Johannine teaching.

**The Father’s Son:**

the title that affirms the close relationship

of

Christ

to

God;

similar variations of this title occur elsewhere

**(John 1:14;** **And** **John 3:35),**

but the precise wording is not found elsewhere

in the New Testament.
**2 John 1:4:**
**Some of your children:**

this refers to those whom the Presbyter has recently encountered,

but it may also indicate

the presence of false doctrine in the community:

the Presbyter encourages those who have remained faithful.

**Walking in the truth:**

an expression used in the Johannine writings

to describe a way of living

in which the Christian faith is visibly expressed;

**cf.** **1 John 1:6–1 John 1:7;** **1 John 2:6,** **1 John 2:11;** **And** **3 Jn 1:3.**
**2 John 1:6:**
**His commandments:**
**cf.** **1 John 3:23;** **1 John 2:7–1 John 2:8;** **And** **1 John 4:21;**

obedience to the

commandment of

faith

and

love

includes

all others.
**2 John 1:7:**
**The antichrist:**
**see** **1 John 2:18–1 John 2:19,** **1 John 2:22;** **And** **1 John 4:3.**
**2 John 1:8:**
**You** **(plural):**

it is not certain whether

this means the Christians addressed

or includes the Presbyter,

since some of the ancient Greek manuscripts

and Greek Fathers

have

“we.”
**2 John 1:9:**
**Anyone who is so “progressive”:**

literally,

“Anyone who goes ahead.”

Some gnostic groups held the doctrine of the Christ

come in the flesh to be a first step in belief,

which the more advanced and spiritual believer

surpassed and abandoned in his knowledge of the spiritual Christ.

The author affirms that fellowship with God may be gained

only by holding to the complete doctrine of Jesus Christ

**(1 John 2:22–1 John 2:23;** **1 John 4:2;** **And** **1 John 5:5–1 John 5:6).**
**2 John 1:10-2 John 1:11:**

At this time

false teachers were considered

so dangerous and divisive

as to be shunned completely.

From this description

they seem to be wandering preachers.

We see here a natural suspicion of early Christians

concerning such itinerants

and can envisage the problems faced by missionaries

such as those mentioned in **3 John 1:10.**
**2 John 1:12:**
**Our joy:**

a number of other Greek manuscripts

read

“your joy.”
**2 John 1:13:**
**Chosen sister:**

the community of which the Presbyter is now a part

greets you

(singular),

the community of the Lady addressed.

## CROSS-REFERENCES

**2 John 1:1:**
**John 8:32,** **And** **3 John 1:1.**
**John 8:32.** **NABRE:**
**32** and you will know the truth, and the truth will set you free.”

**3 John 1:1.** **NABRE:**
**1** The Presbyter to the beloved Gaius whom I love in truth.
**2 John 1:4:**
**3 John 1:3.**
**3 John 1:3.** **NABRE:**
**3** I rejoiced greatly when some of the brothers came and testified to how truly you walk in the truth.
**2 John 1:5:**
**John 13:34,** **John 15:12,** **And** **1 John 4:7.**
**John 13:34.** **NABRE:**
**34** I give you a new commandment: love one another. As I have loved you, so you also should love one another.

**John 15:12.** **NABRE:**
**12** This is my commandment: love one another as I love you.

**1 John 4:7.** **NABRE:**
**God’s Love and Christian Life.**
**7** Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God.
**2 John 1:6:**
**John 13:34,** **John 14:15,** **And** **1 John 5:3.**
**John 13:34.** **NABRE:**
**34** I give you a new commandment: love one another. As I have loved you, so you also should love one another.

**John 14:15.** **NABRE:**
**The Advocate.**
**15** “If you love me, you will keep my commandments.

**1 John 5:3.** **NABRE:**
**3** For the love of God is this, that we keep his commandments. And his commandments are not burdensome,
**2 John 1:7:**
**1 John 2:22,** **And** **1 John 4:2.**
**1 John 2:22.** **NABRE:**
**22** Who is the liar? Whoever denies that Jesus is the Christ. Whoever denies the Father and the Son, this is the antichrist.

**1 John 4:2.** **NABRE:**
**2** This is how you can know the Spirit of God: every spirit that acknowledges Jesus Christ come in the flesh belongs to God,
**2 John 1:9:**
**John 8:31,** **1 John 2:23,** **And** **1 John 4:15.**
**John 8:31.** **NABRE:**
**31** Jesus then said to those Jews who believed in him, “If you remain in my word, you will truly be my disciples,

**1 John 2:23.** **NABRE:**
**23** No one who denies the Son has the Father, but whoever confesses the Son has the Father as well.

**1 John 4:15.** **NABRE:**
**15** Whoever acknowledges that Jesus is the Son of God, God remains in him and he in God.
**2 John 1:10:**
**Romans 16:17,** **And** **2 Thessalonians 3:6.**
**Romans 16:17.** **NABRE:**
**Against Factions.**
**17** I urge you, brothers, to watch out for those who create dissensions and obstacles, in opposition to the teaching that you learned; avoid them.

**2 Thessalonians 3:6.** **NABRE:**
**Neglect of Work.**
**6** We instruct you, brothers, in the name of [our] Lord Jesus Christ, to shun any brother who conducts himself in a disorderly way and not according to the tradition they received from us.
**2 John 1:12:**
**John 15:11,** **1 John 1:4,** **And** **3 John 1:13.**
**John 15:11.** **NABRE:**
**11** “I have told you this so that my joy may be in you and your joy may be complete.

**1 John 1:4.** **NABRE:**
**4** We are writing this so that our joy may be complete.

**3 John 1:13.** **NABRE:**
**13** I have much to write to you, but I do not wish to write with pen and ink.

## OTHER BOOKS OF THE NEW AMERICAN BIBLE - REVISED EDITION TRANSLATION

 **THE BOOKS OF THE CATHOLIC BIBLE IN THE NEW AMERICAN BIBLE - REVISED EDITION TRANSLATION**

### Old Testament

#### The Pentateuch:

1. The Book of Genesis
2. The Book of Exodus
3. The Book of Leviticus
4. The Book of Numbers
5. The Book of Deuteronomy

#### The Historical Books:

1. The Book of Joshua
2. The Book of Judges
3. The Book of Ruth
4. The First Book of Samuel
5. The Second Book of Samuel
6. The First Book of Kings
7. The Second Book of Kings
8. The First Book of Chronicles
9. The Second Book of Chronicles
10. The Book of Ezra
11. The Book of Nehemiah

#### The Biblical Novellas:

1. The Book of Tobit
2. The Book of Judith
3. The Book of Esther

#### The Maccabean Books:

1. The First Book of Maccabees
2. The Second Book of Maccabees

#### The Poetic Books:

1. The Book of Job
2. The Book of Psalms
3. The Book of Proverbs
4. The Book of Ecclesiastes
5. The Song of Songs
6. The Book of Wisdom
7. The Wisdom of Ben Sira

#### The Prophetic Books:

1. The Book of Isaiah
2. The Book of Jeremiah
3. The Book of Lamentations
4. The Book of Baruch
5. The Book of Ezekiel
6. The Book of Daniel
7. The Book of Hosea
8. The Book of Joel
9. The Book of Amos
10. The Book of Obadiah
11. The Book of Jonah
12. The Book of Micah
13. The Book of Nahum
14. The Book of Habakkuk
15. The Book of Zephaniah
16. The Book of Haggai
17. The Book of Zechariah
18. The Book of Malachi

### New Testament

#### The Four Gospels

1. The Gospel according to Matthew
2. The Gospel according to Mark
3. The Gospel according to Luke
4. The Gospel according to John

#### The Pauline Letters

1. The Letter to The Romans
2. The First Letter to The Corinthians
3. The Second Letter to The Corinthians
4. The Letter to The Galatians
5. The Letter to The Ephesians
6. The Letter to The Philippians
7. The Letter to The Colossians
8. The First Letter to The Thessalonians
9. The Second Letter to The Thessalonians
10. The First Letter to Timothy
11. The Second Letter to Timothy
12. The Letter to Titus
13. The Letter to Philemon

#### The General Letters/Catholic Letters

1. The Letter of James
2. The First Letter of Peter
3. The Second Letter of Peter
4. The First Letter of John
5. **The Second Letter of John**
6. The Third Letter of John
7. The Letter of Jude