2Jn1:6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.
2Jn1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
2Jn1:8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
2Jn1:9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
2Jn1:10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
2Jn1:11 For he that biddeth him God speed is partaker of his evil deeds.
2Jn1:12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.
2Jn1:13 The children of thy elect sister greet thee. Amen.
3 John
The author is John the apostle. In the first verses of both 2 John and 3 John the author identifies himself as 'the elder.' Note other similarities: 'love in the truth' (v. 1 of both letters), 'walking in the truth' (v. 4 of both letters) and the similar conclusions. See Introductions to 1 John and the Gospel of John: Author.
The letter was probably written about the same time as 1 and 2 John (a.d. 85-95). See Introduction to 1 John: Date.
See Introduction to 2 John: Occasion and Purpose. Itinerant teachers sent out by John were rejected in one of the churches in the province of Asia by a dictatorial leader, Diotrephes, who even excommunicated members who showed hospitality to John's messengers. John wrote this letter to commend Gaius for supporting the teachers and, indirectly, to warn Diotrephes.
Greetings (1-2)
Commendation of Gaius (3-8)
Condemnation of Diotrephes (9-10)
Exhortation to Gaius (11)
Example of Demetrius (12)
Conclusion, Benediction and Final Greetings (13-14).
3Jn1:1 The elder unto the wellbeloved Gaius, whom I love in the truth.
3Jn1:2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.
3Jn1:3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
3Jn1:4 I have no greater joy than to hear that my children walk in truth.
3Jn1:5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
3Jn1:6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:
3Jn1:7 Because that for his name's sake they went forth, taking nothing of the Gentiles.
3Jn1:8 We therefore ought to receive such, that we might be fellowhelpers to the truth.
3Jn1:9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
3Jn1:10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.
3Jn1:11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.
3Jn1:12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.
3Jn1:13 I had many things to write, but I will not with ink and pen write unto thee:
3Jn1:14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
Jude
The author identifies himself as Jude (v. 1), which is another form of the Hebrew name Judah (Greek 'Judas'), a common name among the Jews. Of those so named in the NT, the ones most likely to be author of this letter are: (1) Judas the apostle (see Lk 6:16; Ac 1:13 and note) -- not Judas Iscariot -- and (2) Judas the brother of the Lord (Mt 13:55; Mk 6:3). The latter is more likely. For example, the author does not claim to be an apostle and even seems to separate himself from the apostles (v. 17). Furthermore, he describes himself as a 'brother of James' (v. 1). Ordinarily a person in Jude's day would describe himself as someone's son rather than as someone's brother. The reason for the exception here may have been James's prominence in the church at Jerusalem (see Introduction to James: Author).
Although neither Jude nor James describes himself as a brother of the Lord, others did not hesitate to speak of them in this way (see Mt 13:55; Jn 7:3-10; Ac 1:14; 1Co 9:5; Gal 1:19). Apparently they themselves did not ask to be heard because of the special privilege they had as members of the household of Joseph and Mary.
Possible references to the letter of Jude or quotations from it are found at a very early date: e.g., in Clement of Rome (c. a.d. 96). Clement of Alexandria (155-215), Tertullian (150-222) and Origen (185-253) accepted it; it was included in the Muratorian Canon (c. 170) and was accepted by Athanasius (298-373) and by the Council of Carthage (397). Eusebius (265-340) listed the letter among the questioned books, though he recognized that many considered it as from Jude.
According to Jerome and Didymus, some did not accept the letter as canonical because of the manner in which it uses noncanonical literature (see notes on vv. 9,14). But sound judgment has recognized that an inspired author may legitimately make use of such literature -- whether for illustrative purposes or for appropriation of historically reliable or otherwise acceptable material -- and such use does not necessarily endorse that literature as inspired. Under the influence of the Spirit, the church came to the conviction that the authority of God stands behind the letter of Jude. The fact that the letter was questioned and tested but nonetheless was finally accepted by the churches indicates the strength of its claims to authenticity.
