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    2 John in Wikipedia The Second Epistle of John, usually referred to simply as Second John and often written 2 John, is a book of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John and the other two epistles of John. This Epistle is the shortest book (by verse) in the Bible, comprising a mere thirteen verses...

    Second Epistle of John in Easton's Bible Dictionary is addressed to "the elect lady," and closes with the words, "The children of thy elect sister greet thee;" but some would read instead of "lady" the proper name Kyria. Of the thirteen verses composing this epistle seven are in the First Epistle. The person addressed is commended for her piety, and is warned against false teachers.

    Second Epistle of John in Smiths Bible Dictionary The second epistle is addressed to an individual woman. One who had children, and a sister and nieces, is clearly indicated. According to one interpretation she is "the Lady Electa," to another, "the elect Kyria," to a third, "the elect Lady." The third epistle is addressed to Caius or Gaius. He was probably a convert of St. John, Epist. 3Jo 1:4 and a layman of wealth and distinction, Epits. 3Jo 1:5 in some city near Ephesus. The object of St. John in writing the second epistle was to warn the lady to whom he wrote against abetting the teaching known as that of Basilides and his followers, by perhaps an undue kindness displayed by her toward the preachers of the false doctrine. The third epistle was written for the purpose of commending to the kindness and hospitality of Caius some Christians who were strangers in the place where he lived. It is probably that these Christians carried this letter with them to Caius as their introduction.

    The Epistles of John pt.1-3 in the Bible Encyclopedia - ISBE LITERATURE Among the 7 New Testament epistles which from ancient times have been called "catholic" (universal) there is a smaller group of three in which the style alike of thought and language points to a common authorship, and which are traditionally associated with the name of the apostle John. Of these, again, the first differs widely from the other two in respect not only of intrinsic importance, but of its early reception in the church and unquestioned canonicity. THE FIRST EPISTLE I. General Character. 1. A True Letter: Not only is the Epistle an anonymous writing; one of its unique features among the books of the New Testament is that it does not contain a single proper name (except our Lord's), or a single definite allusion, personal, historical, or geographical. It is a composition, however, which a person calling himself "I" sends to certain other persons whom he calls "you," and is, in form at least, a letter. The criticism which has denied that it is more than formally so is unwarranted. It does not fall under either of Deissmann's categories--the true letter, intended only for the perusal of the person or persons to whom it is addressed, and the epistle, written with literary art and with an eye to the public. But it does possess that character of the New Testament epistles in general which is well described by Sir William Ramsay (Letters to the Seven Churches of Asia, 24): "They spring from the heart of the writer and speak direct to the heart of the readers. They were often called forth by some special crisis in the history of the persons addressed, so that they rise out of the actual situation in which the writer conceives the readers to be placed; they express the writer's keen and living sympathy with and participation in the fortunes of the whole class addressed, and are not affected by any thought of a wider public. .... On the other hand, the letters of this class express general principles of life and conduct, religion and ethics, applicable to a wider range of circumstances than those which called them forth; and they appeal as emphatically and intimately to all Christians in all time as they did to those addressed in the first instance." The 1st Epistle of John could not be more exactly characterized than by these words. Though its main features are didactic and controversial, the personal note is frequently struck, and with much tenderness and depth of feeling. Under special stress of emotion, the writer's paternal love, sympathy and solicitude break out in the affectionate appellation, "little children," or, yet more endearingly, "my little children." Elsewhere the prefatory "beloved" shows how deeply he is stirred by the sublimity of his theme and the sense of its supreme importance to his readers. He shows himself intimately acquainted with their religious environment (1 Jn 2:19; 4:1), dangers (1 Jn 2:26; 3:7; 5:21), attainments (1 Jn 2:12-14,21), achievements (1 Jn 4:4) and needs (1 Jn 3:19; 5:13). Further, the Epistle is addressed primarily to the circle of those among whom the author has habitually exercised his ministry as evangelist and teacher. He has been wont to announce to them the things concerning the Word of Life (1 Jn 1:1,2), that they might have fellowship with him (1 Jn 1:3), and now, that his (or their) joy may be full, he writes these things unto them (1 Jn 1:4). He writes as light shines. Love makes the task a necessity, but also a delight...

    The Epistles of John pt.4-9 in the Bible Encyclopedia - ISBE IV. Canonicity and Authorship. 1. Traditional View: As to the reception of the Epistle in the church, it is needless to cite any later witness than Eusebius (circa 325), who classes it among the books (homologoumena) whose canonical rank was undisputed. It is quoted by Dionysius, bishop of Alexandria (247-265), by the Muratorian Canon, Cyprian, Origen, Tertullian, Clement of Alexandria, and Irenaeus. Papias (who is described by Irenaeus as a "hearer of John and a companion of Polycarp") is stated by Eusebius to have "used some testimonies from John's former epistle"; and Polycarp's Epistle to the Philippians (circa 115) contains an almost verbal reproduction of 1 Jn 4:3. Reminiscences of it are traced in Athenagoras (circa 180), the Epistle to Diognetus, the Epistle of Barnabas, more distinctly in Justin (Dial. 123) and in the Didache; but it is possible that the earliest of these indicate the currency of Johannine expressions in certain Christian circles rather than acquaintance with the Epistle itself. The evidence, however, is indisputable that this Epistle, one of the latest of the New Testament books, took immediately and permanently an unchallenged position as a writing of inspired authority. It is no material qualification of this statement to add that, in common with the other Johannine writings, it was rejected, for dogmatic reasons, by Marcion and the so-called Alogi; and that, like all the catholic epistles, it was unknown to the Canon of the ancient Syrian church, and is stated to have been "abrogated" by Theodore (Bishop of Mopsuestia, 393-428 AD). 2. Critical Views: The verdict of tradition is equally unanimous that the Fourth Gospel and the First Epistle are both the legacy of the apostle John in his old age to the church. All the Fathers already mentioned as quoting the Epistle (excepting Polycarp, but including Irenaeus) quote it as the work of John; and, until the end of the 16th century, this opinion was held as unquestionable. The first of modern scholars to challenge it was Joseph Scaliger (1540-1609), who rejected the entire trio of Johannine Epistles as unapostolic; and in later times a dual authorship of the Gospel and the First Epistle has been maintained by Baur, H.J. Holtzmann, Pfleiderer, von Soden, and others; although on this particular point other adherents of the critical school like Julicher, Wrede and Wernle, accept the traditional view. 3. Internal Evidence: Thus two questions are raised: first, what light does the Epistle shed upon the personality of its own author? And second, whether or not, the Gospel and the Epistle are from the same hand. Now, while the Epistle furnishes no clue by which we can identify the writer, it enables us very distinctly to class him. His relation to his readers, as we have seen, is intimate. The absence of explicit reference to either writer or readers only shows how intimate it was. For the writer to declare his identity was superfluous. Thought, language, tone--all were too familiar to be mistaken. The Epistle bore its author's signature in every line. His position toward his readers was, moreover, authoritative. As has already been said, the natural interpretation of 1 Jn 1:2,3 is that the relation between them was that of teacher and taught. (By this fact we may account for the enigmatic brevity of such a passage as that on the "three witnesses." The writer intended only...