A man so well-known to his correspondent that he only calls himself “the old man,” or, “the elder,” writes to a mother, whose name is possibly Kyria, and to her children. Her sister’s children are in the same place as the writer. The two mothers are both honoured with the religious title “elect.” The writer (we assume from the introduction that he is the Apostle John) loves the family with true Christian love. All who are in the way of truth have the same feelings for them, for the truth is a bond of union between all such. He wishes them grace, mercy, and peace from the Father and the Son, in all their thoughts and all their affections (2 John 1:1-3).
(1 a.) (1) The elder. — The word is used with reference to age in 1 Timothy 5:2; 1 Peter 5:5; with reference to office, Acts 11:30; Acts 14:23; Acts 15:4; Acts 15:6; Acts 15:23; Acts 16:4; Acts 20:17; 1 Timothy 5:1; 1 Timothy 5:17; 1 Timothy 5:19; Titus 1:5; James 5:14; 1 Peter 5:1.
Unto the elect lady. — St. Paul uses “elect” in exactly the same way (Romans 16:13). (Comp. also 1 Peter 1:1-2.) The use of the epithet for the sister in 2 John 1:13 shows that it is impossible that the word should be the correspondent’s name. The Greek word, however, for “lady,” (Kuria, or Kyria) was a proper name; so that those who think that St. John addresses “the elect Kyria” are at liberty to do so. The absence of the article would not be more surprising in that case than it would be if we translate “lady,” for “elect” would evidently be in such familiar use that the article would be easily omitted.
If the name of the matron is not given, it is not absurd to suppose that the dangers of the times, or family persecution, may have made it advisable that both her name and that of the writer should be withheld. The messenger would supply both deficiencies.
The term “lady” would not imply anything about her social station. Epictetus says that all women above fourteen were addressed by men in this term.
And her children. — Those of them who were with their mother. St. John seems to have seen some of the family later.
Whom I love in the truth. — Rather, in truth; i.e., with true Christian love, with all the sincerity, purity, and respect, which the true love which springs from God requires. (See Notes on 1 John 3:18-19.)
And not I only... — St. John disclaims any special peculiarity in his affection for the family. All Christians who had been brought or should be brought into relation with them would have the same feeling; because the character of all of them was based on the truth as it is in Christ, and moulded on it.
(2) For the truth’s sake, which dwelleth in us, and shall be with us for ever. — The personal form of this sentence irresistibly reminds us of John 15:6, “I am the way, the truth, and the life.” If Christ is once in our hearts, He will not leave us unless we deliberately leave Him. The expression is therefore equivalent to saying, “We will not let Him go.”
(1 b.) (3) Grace be with you, mercy, and peace. — (Comp. 1 Timothy 1:2; 2 Timothy 1:2.) “Grace” is the favour of God conveying fully every spiritual blessing (Romans 3:4; Ephesians 2:4-10); “mercy” is the pitifulness which sympathises with man, is longing to forgive his sins, and is more ready to hear than he to pray (Luke 10:30-37; Psalms 103:3-18): “peace” is the result of the reception of these two gifts in the heart, the untroubled calm of a conscience void of offence before God and men (John 14:27; Romans 5:1; Philippians 4:4; Colossians 3:15).
From God the Father, and from the Lord Jesus Christ, the Son of the Father. — The perfect independence, parallel equality, and mutual connection of the two Persons is noticeable.
In truth and love. — To be joined with “grace mercy and peace.” Truth was to absorb and regulate all their intellectual faculties; love, all their emotional.