{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/jo2001.htm","path":"bib/cmt/vws/jo2001.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/jo2001.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nThe elder (\u1f41 \u03c0\u03c1\u03b5\u03c3\u03b2\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2)\nThe word is used originally of seniority in age. So Luk 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Mat 16:21; Act 6:12). Those who presided over the Christian assemblies or churches (Act 11:30; Ti1 5:17, Ti1 5:19). The twenty-four members of the heavenly court in John's vision (Rev 4:4, Rev 4:10; Rev 5:5, Rev 5:6, Rev 5:8, Rev 5:11, Rev 5:14). Here, with reference to official position, coupled, presumably, with age.\nUnto the elect lady (\u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u1fc7 \u03ba\u03c5\u03c1\u03af\u1fb3)\nAn expression which baffles all the commentators. It is supposed by some that the title describes a person, by others, a society. The views of the former class as to the person designated, are (1.) That the letter was addressed to a certain Babylonian named Electa. (2.) To a person named Kyria. (3.) To Electa Kyria, a compound proper name. Those who regard the phrase as describing a society, divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily.\nChildren (\u03c4\u03ad\u03ba\u03bd\u03bf\u03b9\u03c2)\nMay be taken either in a literal or in a spiritual sense. For the later, see 1 Timothy 1, Ti1 2:1-15; Gal 4:25; Jo3 1:4. Compare also Jo2 1:4, Jo2 1:13. The explanation turns on the meaning of \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u1fc7 \u03ba\u03c5\u03c1\u03af\u1fb3. If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal.\nWhom (\u03bf\u1f53\u03c2)\nComprehensive, embracing the mother and the children of both sexes.\nI love (\u1f00\u03b3\u03b1\u03c0\u1ff6)\nSee on Joh 5:20.\nIn the truth (\u1f10\u03bd \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3)\nOmit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See Joh 17:17. In truth is equivalent to truly, really. Compare Col 1:6; Joh 17:19.\nThat have known (\u03bf\u1f31 \u1f10\u03b3\u03bd\u03c9\u03ba\u03cc\u03c4\u03b5\u03c2)\nEither have come to know, or as Rev., know. The perfect tense of \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03c9, to learn to know, is rendered as a present: I have learned to know, therefore I know. See on Jo1 2:3.\nWhich dwelleth (\u03c4\u1f74\u03bd \u03bc\u03ad\u03bd\u03bf\u03c5\u03c3\u03b1\u03bd)\nRev., abideth. Enlarging on the idea of the truth: that which abideth. See on Jo1 4:9, on the phrase to abide in, see on Jo1 2:6.\nShall be with us (\u03bc\u03b5\u03b8' \u1f21\u03bc\u1ff6\u03bd \u1f14\u03c3\u03c4\u03b1\u03b9)\nWith us has the emphatic position in the sentence: and with us it shall be. Note the change from abideth in to shall be with, and see on Joh 14:16, Joh 14:17.\nGrace be with you, mercy and peace (\u1f14\u03c3\u03c4\u03b1\u03b9 \u03bc\u03b5\u03b8 \u1f21\u03bc\u1ff6\u03bd \u03c7\u03ac\u03c1\u03b9\u03c2 \u1f14\u03bb\u03b5\u03bf\u03c2 \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7)\nThe verb is in the future tense: shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2 Peter and Jude, \u03c0\u03bb\u03b7\u03b8\u03c5\u03bd\u03b8\u03b5\u03af\u03b7 be multiplied, is used. Grace (\u03c7\u03ac\u03c1\u03b9\u03c2) is of rare occurrence in John's writings (Joh 1:14, Joh 1:16, Joh 1:17; Rev 1:4; Rev 22:21); and the kindred \u03c7\u03b1\u03c1\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 to favor, be kind, forgive, and \u03c7\u03ac\u03c1\u03b9\u03c3\u03bc\u03b1 gift, are not found at all. See on Luk 1:30. Mercy (\u1f14\u03bb\u03b5\u03bf\u03c2), only here in John. See on Luk 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser \"wretched,\" cor \"the heart\") carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: \"In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy), that He gave His only-begotten Son (herein the grace), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal.... From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy\" (\"Synonyms of the New Testament\").\nWith you\nThe best texts read with us.\nFrom God - from Jesus Christ (\u03c0\u03b1\u03c1\u1f70 \u0398\u03b5\u03bf\u1fe6 - \u03c0\u03b1\u03c1\u1f70 \u1f39\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6)\nNote the repeated preposition, bringing out the twofold relation to the Father and Son. In the Pauline salutations \u1f00\u03c0\u03cc from, is invariably used with God, and never repeated with Jesus Christ. On the use of \u03c0\u03b1\u03c1\u03ac from, see on Joh 6:46; see on Jo1 1:5.\nGod the Father\nThe more common expression is \"God our Father.\"\nThe Son of the Father\nThe phrase occurs nowhere else. Compare Joh 1:18; Jo1 2:22, Jo1 2:23; Jo1 1:3.\nIn truth and in love\nThe combination is not found elsewhere. The words indicate the contents of the whole Epistle.\nI rejoiced\nExpressions of thankful joy are common in the Pauline salutations. See Romans, 1 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon.\nGreatly (\u03bb\u03af\u03b1\u03bd)\nThe word is found in John's writings only here and Jo3 1:3.\nI found (\u03b5\u1f55\u03c1\u03b7\u03ba\u03b1)\nSee on Joh 1:41. Rev., I have found.\nOf thy children (\u1f10\u03ba \u03c4\u1ff6\u03bd \u03c4\u03ad\u03ba\u03bd\u03c9\u03bd)\nThe rendering is obscure. Rev., rightly, supplies certain. Compare Joh 16:17.\nIn truth (\u1f10\u03bd \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3)\nCompare Jo3 1:3. See on Jo1 1:8.\nNew (\u03ba\u03b1\u03b9\u03bd\u1f74\u03bd)\nSee on Mat 26:29.\nWe had (\u03b5\u1f34\u03c7\u03b1\u03bc\u03b5\u03bd)\nThe apostle identifies himself with his readers.\nLove (\u1f21 \u1f00\u03b3\u03ac\u03c0\u03b7)\nThe love just mentioned in the verb we love.\nThat (\u1f35\u03bd\u03b1)\nSee on Joh 15:13.\nAfter His commandments (\u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70\u03c2 \u1f10\u03bd\u03c4\u03bf\u03bb\u1f70\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nFor walk, with \u03ba\u03b1\u03c4\u03ac after, according to, see Mar 7:5; Rom 8:4; Rom 14:15; Co1 3:3; Co2 10:2. Very often with \u1f10\u03bd in. See Joh 8:12; Joh 11:9, Joh 11:10; Co2 4:2; Jo1 1:7, Jo1 1:10. Both constructions are found Co2 10:2, Co2 10:3.\nFrom the beginning (\u1f00\u03c0' \u1f00\u03c1\u03c7\u1fc6\u03c2)\nSee on Joh 1:1.\nIn it (\u1f10\u03bd \u03b1\u1f50\u03c4\u1fc7)\nIn love: not the commandment.\nDeceivers (\u03c0\u03bb\u03ac\u03bd\u03bf\u03b9)\nSee on we deceive ourselves, Jo1 1:8.\nAre entered into (\u1f10\u03be\u1fc6\u03bb\u03b8\u03b1\u03bd \u03b5\u1f30\u03c2)\nRev., are gone forth into. The A.V. follows the reading \u03b5\u1f30\u03c3\u1fc6\u03bb\u03b8\u03bf\u03bd entered into. The tense is the aorist, strictly rendered, went forth. It may indicate a particular crisis, at which they went forth from the Christian society.\nWho confess not (\u03bf\u1f31 \u03bc\u1f74 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2)\nThe article with the participle describes the character of this class of deceivers, and does not merely assert a definite fact concerning them. Compare Mar 15:41, \"other women which came up with Him\" (\u03b1\u1f31 \u03c3\u03c5\u03bd\u03c3\u03bd\u03c3\u03b2\u1fb6\u03c3\u03b1\u03b9). Confess. See on Mat 7:23; see on Mat 10:32.\nIs come (\u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd)\nWrong. The verb is in the present participle, coming, which describes the manhood of Christ as still being manifested. See on Jo1 3:5. In Jo1 4:2 we have the manifestation treated as a past fact by the perfect tense, \u1f10\u03bb\u03b7\u03bb\u03c5\u03b8\u03bf.\u03c4\u03b1 has come. Rev., that Jesus Christ cometh. So in Th1 1:10, \u03c4\u1fc6\u03c2 \u1f40\u03c1\u03b3\u1fc6\u03c2 \u03c4\u1fc6\u03c2 \u1f10\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 is the wrath which is coming; which has already begun its movement and is advancing: not merely, as A.V., the wrath to come, which makes it wholly a future event. See on lingereth, Pe2 2:3.\nAn antichrist (\u1f41 \u1f00\u03bd\u03c4\u03af\u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2)\nRev, rendering the definite article, the antichrist. See on Jo1 2:18.\nLook to yourselves that (\u03b2\u03bb\u03ad\u03c0\u03b5\u03c4\u03b5 \u1f11\u03b1\u03c5\u03c4\u03bf\u03cd\u03c2 \u1f35\u03bd\u03b1)\n\u1f3d\u03bd\u03b1 in order that, marks the intent of the caution. See on Joh 15:13.\nWe lose (\u1f00\u03c0\u03bf\u03bb\u03ad\u03c3\u03c9\u03bc\u03b5\u03bd)\nThe best texts read \u1f00\u03c0\u03bf\u03bb\u03ad\u03c3\u03b7\u03c4\u03b5, ye lose. So Rev, with destroy in margin. For the meanings of the verb see on Luk 9:25.\nWe receive (\u1f00\u03c0\u03bf\u03bb\u03ac\u03b2\u03c9\u03bc\u03b5\u03bd)\nThe best texts read \u1f00\u03c0\u03bf\u03bb\u03ac\u03b2\u03b7\u03c4\u03b5 ye receive. The compounded preposition \u1f00\u03c0\u03cc, has the force of back: receive back from God.\nReward (\u03bc\u03b9\u03c3\u03b8\u1f78\u03bd)\nSee on Pe2 2:13, and compare Mat 5:12; Joh 4:36; Co1 3:8; Rev 11:18; Rev 22:12.\nWhosoever transgresseth (\u03c0\u1fb6\u03c2 \u1f41 \u03c0\u03b1\u03c1\u03b1\u03b2\u03b1\u03af\u03bd\u03c9\u03bd)\nThe best texts read \u03c0\u03c1\u03bf\u03ac\u03b3\u03c9\u03bd goeth onward. So Rev., with taketh the lead in margin. The meaning is, whosoever advances beyond the limits of Christian doctrine. Others explain of those who would set themselves up as teachers, or take the lead. Such false progress is contrasted with abiding in the teaching. On the construction, \u03c0\u1fb6\u03c2 every one, with the article and participle, see on Jo1 3:3.\nAbideth - in (\u03bc\u03ad\u03bd\u03c9\u03bd \u1f10\u03bd)\nSee on Jo1 2:6.\nDoctrine (\u03b4\u03b9\u03b4\u03b1\u03c7\u1fc7)\nBetter, as Rev., teaching.\nOf Christ\nNot the teaching concerning Christ, but the teaching of Christ Himself and of His apostles. See Heb 2:3. So according to New Testament usage. See Joh 18:19; Act 2:12; Rev 2:14, Rev 2:15.\nIn the doctrine of Christ\nOmit of Christ. \u0394\u03b9\u03b4\u03b1\u03c7\u03ae teaching, is used thus absolutely, Rom 16:17; Tit 1:9.\nIf there come any (\u03b5\u1f34 \u03c4\u03b9\u03c2 \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9)\nBetter, Rev., if anyone cometh. The indicative mood assumes the fact: if anyone comes, as there are those that come. Cometh is used in an official sense as of a teacher. See on Jo1 3:5.\nBring (\u03c6\u03ad\u03c1\u03b5\u03b9)\nFor the use of the verb see Joh 18:29; Act 25:18; Pe2 2:11; Pe2 1:17, Pe2 1:18; Pe1 1:13.\nNeither bid him God speed (\u03ba\u03b1\u1f76 \u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03bc\u1f74 \u03bb\u03ad\u03b3\u03b5\u03c4\u03b5)\nLit., and say not unto him \"greeting!\" \u03a7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd rejoice, hail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Act 15:23; Act 23:26; Jam 1:1). \"Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him\" (\"Teaching of the Twelve Apostles,\" ch. xi. See on Mat 10:10).\nIs partaker (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03b5\u1fd6)\nThe verb occurs nowhere else in John's writings. The kindred noun \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 fellowship, is peculiar to the First Epistle. See on Jo1 1:3; also on partners (Luk 5:10); fellowship (Act 2:42); partaker (Pe1 5:1).\nI would not (\u03bf\u1f50\u03ba \u1f10\u03b2\u03bf\u03c5\u03bb\u03ae\u03b8\u03b7\u03bd)\nSee on Mat 1:19.\nPaper (\u03c7\u03ac\u03c1\u03c4\u03bf\u03c5)\nOnly here in the New Testament. The Egyptian papyrus or byblus, Cyperus papyrus, anciently very common, but not now found within the limits of the country. It is a tall, smooth flag or reed, with a large triangular stalk, containing the pith which furnished the paper. The paper was manufactured by cutting the pith into strips, arranging them horizontally, and then placing across them another layer of strips, uniting the two layers by a paste, and subjecting the whole to a heavy pressure. The upper and middle portions of the reed were used for this purpose. The fact that the plant is no longer found is significant in connection with Isaiah's prophecy that \"the flags (Hebrews suph, papyrus) shall waste away\" (Isa 19:6). The plant grew in shallow water or in marshes, and is accordingly represented on the monuments as at the side of a stream or in irrigated lands. The Jews wrote on various materials, such as the leaves of the olive and palm, the rind of the pomegranate, and the skins of animals. The tablet (\u03c0\u03b9\u03bd\u03b1\u03ba\u03af\u03b4\u03b9\u03bf\u03bd, Luk 1:63) was in very common use. It consisted of thin pieces of wood, strung together, and either plain, or covered with papyrus or with wax.\nInk (\u03bc\u03ad\u03bb\u03b1\u03bd\u03bf\u03c2)\nLit., that which is black. The word occurs only once outside of John's Epistles (Co2 3:3), and only three times in all (Jo2 1:12; Jo3 1:13). Ink was prepared of soot or of vegetable or mineral substances. Gum and vitriol were also used. Colored inks, red and gold, were also employed.\nTo come unto you (\u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u03c0\u03c1\u1f78\u03c2 \u1f51\u03bc\u1f70\u03c2)\nOr, to be present with you. For the phrase, see Co1 2:3; Co1 16:10.\nFace to face (\u03c3\u03c4\u03cc\u03bc\u03b1 \u03c0\u03c1\u1f78\u03c2 \u03c3\u03c4\u03cc\u03bc\u03b1)\nLit, mouth to mouth. Compare \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd \u03c0\u03c1\u03bf\u03c2 \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd, face to face, Co1 8:12.\nFull (\u03c0\u03b5\u03c0\u03bb\u03b7\u03c1\u03c9\u03bc\u03ad\u03bd\u03b7)\nRev., rightly, fulfilled.","title":"Vincent's Word Studies: 2 John: 2 John Chapter 1","type":"page"}