Tag: Ephesus

Posted in Exposition

THOUGHTS ON 3 JOHN

Posted on by writtenexposition

INTRODUCTION

Consisting of just 219 Greek words 3 John is the shortest book in the New Testament. With 245 Greek words, 2 John is the next shortest. These two books by the same author share some similarities. They both appear to be personal letters addressed to individuals, from someone calling himself ‘the elder.’ 2 John is addressed to an anonymous lady and her children and 3 John to a man called Gaius. In each case, however, the content seems to be aimed at a wider readership. They have the same structure, similar conclusions and have ‘truth’ and ‘love’ as key words.

Neither letter records the writer’s name and date of writing but authorship has traditionally been ascribed to the Apostle John and the date of writing thought to be between 80 and 95 CE. Scholars also reckon that John was based in Ephesus at that time and, as the last of the twelve apostles still living, was a senior figure in the fellowship of Christian assemblies in Asia Minor.

Both epistles deal with the topic of hospitality, but from a different angle. On the one hand, 2 John forbids extending hospitality to visiting teachers who hold faulty teaching about Jesus Christ whereas, on the other hand, 3 John encourages the provision of hospitality and material supplies to itinerant Christian workers who have ‘gone out in the Name.’ The key verse in 3 John is v. 8 as it sums up John’s message to Gaius: ‘So we ourselves should support them so that we can be their partners as they teach the truth.’ 3 John 1:8 NLT

In 2 John the emphasis is more on the home whereas in 3 John the emphasis is on the church. Indeed, it is the only one of the Johannine writings, except the Revelation, that refers to ‘church’. 2 John, with its mention of deceivers, antichrist and teaching is more concerned with doctrine. 3 John mentions three men, at least one of whom is a church leader, and focuses more on personalities.

The occasion that inspired the writing of 3 John is unknown but may perhaps be reconstructed as follows from the sparse information in the epistle. John writes a personal note to a close friend called Gaius about a serious situation that has arisen in one of the Christian assemblies in Asia Minor. Gaius is an influential and hospitable member either of that assembly or of another one nearby. By sheer force of personality a man called Diotrephes has assumed leadership of the church, is refusing to receive itinerant Christian workers and has excommunicated other members of the church who opposed or disobeyed him. John has written to the assembly about these issues but Diotrephes has rejected his communication, made it clear that John is not welcome and has been spreading malicious rumours about him. John writes to encourage Gaius in his faith and exhort him to continue to extend hospitality to Christian workers. John himself will travel to the church urgently and will sort out the problem of Diotrephes.

Third John may be divided as follows:

1-2 SALUTATION
3- 8 PROSPEROUS GAIUS – WALKING IN THE TRUTH
9-11 PREEMINENT DIOTREPHES – WITHOUT TRUTH
12 PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH
13-14 CONCLUSION

SALUTATION (1-2)

(1) Like any first century Greek letter, 3 John begins with a salutation. As in 2 John, the writer identifies himself as ‘the presbyter (elder).’ This word can refer to an older man, which John certainly was at the time of writing, but in the early church it also referred to a church leader; of which there would have been a plurality in every assembly location (Ac 14:23; 20:17; Titus 1:5).

The elder addresses the letter to one person, a certain Gaius, whom he describes as ‘well-beloved’ in v.1 and also in vv. 2, 5 and 11. There are three references to love in the first two verses. The elder loves Gaius in truth i.e. he truly or genuinely loves him. Even though there is no definite article (‘the’) it may mean that the elder loves Gaius ‘in the truth’ i.e. they are fellow-believers in the truth about Jesus Christ. There are six references to truth in the epistle: vv.1, 3 twice, 4, 8, 12.

The name Gaius (meaning ‘rejoicing’) was popular in the Roman Empire at that time which would suggest that this man was a Gentile convert. There are three other men named Gaius in the New Testament:

  • Gaius of Macedonia Acts 19:29
  • Gaius of Derbe Acts 20:4
  • Gaius of Corinth Rom 16:23; 1 Cor 1:14

Some commentators speculate that Gaius of Corinth may have been the hospitable Gaius of 3 John since Paul says that he was his ‘host’ (Rom 16:23). That is unlikely because the Gaius in 3 John is one of the Apostle John’s converts (3 Jn 4) whereas the other three are closely associated with Paul. It would therefore seem that the Gaius of 3 John is a fourth Gaius, especially since there is no ancient tradition that links the epistle 3 John with Corinth.

(2) As in any secular letter of the time there follows a wish for the recipient’s good health and wellbeing. The verb eúchomai can mean ‘wish’ or ‘pray;’ perhaps the latter translation is more appropriate in this case. The elder addresses Gaius as ‘beloved’ (something like ‘dear friend’) and prays that Gaius may prosper (lit. be led along a good road; cp. Rom 1:10; 1 Cor 16:2) and be well even as his psyche (soul or life) is prosperous. This wish that Gaius might be as well off physically as he is spiritually may suggest that Gaius had some ongoing health problem(s).

PROSPEROUS GAIUS – WALKING IN THE TRUTH (3- 8)

(3) Having stated in v.2b that Gaius’ soul prospers, the elder proceeds to give his reasons for that confident assertion. He says that he rejoiced greatly when some of the brothers (see also vv.5, 10) came to him with a good report about Gaius’ faithfulness and adherence to the truth. The present participle in ‘coming’ and ‘testifying’ implies that these occurred more than once (‘the brothers coming and testifying’). Possibly the same ‘brothers’ who brought the good news about Gaius are those who also reported negatively on Diotrephes (v.10). ‘Even as’ – that the truth is in Gaius is exemplified by the fact that he always ‘walks (i.e. lives) in the truth.’

(4) Lit. ‘Greater than these I do not have joy that I hear.’ Referring to the occasions when he had heard good reports about Gaius the elder expands upon ‘rejoiced greatly’ (v.3) to say that nothing causes him greater joy than hearing reports like these about his ‘children’ (téknon). Presumably his children refers to converts who have come to faith in Jesus Christ through his ministry. The Apostle Paul uses téknon in this sense in 1 Cor 4:14; Gal 4:19; Phil 2:22. The joy that the elder experiences reflects his deep pastoral concern for the spiritual growth of his converts.

(5) Once again addressing Gaius as ‘beloved’ (vv. 1, 2, see also 11) the elder commends him for all his efforts for the brothers, even though they are strangers. What he does for them (i.e. his hospitality) is ‘a faithful thing’ – he is acting as a believer should. ‘And to strangers’ means ‘even to strangers.’ The strangers are the brothers, not a different group of people. They are fellow-believers, most likely itinerant preachers, unknown to Gaius.

‘You do the faithful thing’ is present tense but may also refer to future actions as if already accomplished. All that Gaius has done, currently does and will do for the brothers is an expression of his Christian faith.

(6) The brothers had testified to the truth that was in Gaius (v.3) but here it is said that they also testified to his love, speaking highly of him in the presence of the church. Most likely this means the presbyter’s assembly rather than Gaius’ assembly or the church at large. In the gospel and epistles of John ‘church’ only occurs here and in vv. 9 and 10 of this letter.

‘Whom if thou bring forward on their journey… thou shalt do well.’ To ‘bring them forward’ means to ‘send them on their way;’ the idea is that after extending hospitality Gaius would send them off equipped with enough food and money to last them until they reached their next destination (Acts 15:3; Rom 15:24; 1 Cor 16:6,11; 2 Cor 1:16; Tit 3:13). To send them on their journey like this would be ‘in a manner worthy of God. ‘Thou shalt do well’ is future which suggests that although the travelling workers had visited Gaius and then returned to the elder (v.3) they were about to go out again and would require hospitality from Gaius once more.

(7) ‘Because they have set out on behalf of the Name.’ ‘ Set out’ (exérchomai) is used of missionaries in Acts 14:20; 15:40. ‘The Name’ could refer to God but is more likely to refer to Jesus, as it does elsewhere in the New Testament (Jn 15:21; Acts 4:12, 17; 5:41; 9:16; 15:26; 21:13; Rom 1:5; Phil 2:9; 1 Pet 4:14). The reasons John gives for supporting the brothers are a) they are Christian missionaries, and b) they have no other means of support.

Perhaps to contrast with the begging activities of itinerant philosophers and representatives of pagan cults the Christian missionaries did not seek support (received nothing) from the Gentiles. Note that Jews used the word ‘Gentiles’ to refer to non-Jews whereas in this verse we have an example of its use by Christians to refer to non-believers.

(8) ‘We’ (i.e. Christian believers as distinct from non-believing Gentiles) are to receive such (i.e. those that match the criteria in v.7). Notice the word play: those who ‘receive’ (lambánō) nothing from the Gentiles ought to be ‘fully received’ (apolambánō) by the church. By receiving such people Gaius would prove to be a co-worker (sunergós, see also Rom 16:3; 2 Cor 6:1; Phil 2:25; Col 4:11) for the truth (the gospel message).

PREEMINENT DIOTREPHES – WITHOUT TRUTH (9-11)

(9) John now refers to the case of Diotrephes (his name means ‘God-nurtured’). This may have been his main motivation for writing to Gaius. He says ‘I wrote to the church’ which would suggest that in a letter that is no longer extant John wrote, perhaps to commend a worker or provide some teaching for the assembly, but the message was rejected by Diotrephes. This church where Diotrephes holds sway may be Gaius’ assembly also but since John seems to be informing Gaius of the situation it seems more likely that it is an assembly near Gaius.

John states that Diotrephes does not ‘receive’ him personally; i.e. he does not accept John’s apostolic authority. John notes that Diotrephes is someone who ‘loves to have first place.’ The present tense (‘loves’) denotes ongoing and habitual action. Egotistical and ambitious as he is, Diotrephes seems to have appointed himself as leader of the assembly and for some reason, whether doctrinal or personal, spurns the authority of the apostle John.

(10) In v.10 John lists four specific allegations about Diotrephes behaviour. ‘Which he doth’ is present tense. Diotrephes’ actions are continuous and ongoing.

  • He slanders John.
  • He refuses to accept the brothers (itinerant Christian workers).
  • He prevents others church members from extending hospitality to the brothers.
  • He expels those who disobey him and give hospitality to the brothers.

John says ‘wherefore, if I come, I will remember his deeds.’ This statement does not imply doubt about John’s arrival. He is promising to visit the assembly and publicly denounce Diotrephes (‘I will bring up, remind’). He will address Diotrephes’ deplorable behaviour when he visits.

(11) Once again calling Gaius ‘beloved’ John encourages him to imitate good and avoid evil. One who is good shows that he is of God whilst one who is evil has not seen God. The perfect tense of ‘has seen’ references a past event. ‘To see God’ is to have intimate knowledge of God (Jn 6:46; 14:9). John would not wish Gaius to imitate Diotrephes but in the next verse he mentions someone whom Gaius would do well to imitate.

PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH (12)

Implicit in the text is the suggestion that Gaius ought to imitate the life of Demetrius, who is a good person. His name meaning ‘belonging to Demeter’ (Demeter was a Greek fertility goddess) would suggest that he is a converted pagan. That he is ‘well spoken of by everyone and by the truth itself’ means that he has a good testimony and lives a life of truth. He is of good character and has a good reputation. Demetrius may have been the one who carried the letter to Gaius because John then adds a further endorsement: ‘we (pl) bear witness.’ John and his associates also vouch for Demetrius. John may have in mind the Old Testament requirement for three witnesses (Dt 19:15, cp. 1 Jn 5:7-8). The witness to Demetrius’ life and character was from a) everyone b) the truth, and c) John and his associates.

CONCLUSION (13-14)

The concluding words of 3 John are similar to those of 2 John 12-13. The elder ends on a personal note, saying that he looks forward to seeing Gaius, whom he asks to convey his greetings to other believers.

(13) John has been using the plural ‘we’ in v.12 but now changes to the singular ‘I’ in vv.13 and 14. He has told Gaius that he is coming to visit ‘shortly’ therefore he will not write more with a reed pen and ink (lit. black) but will talk to Gaius in person (lit, ‘mouth to mouth’).

(14) ‘Shortly’ is ‘immediately’ or ‘very soon’ and may reflect the urgency with which John needs to deal with the problem of Diotrephes. The letter closes with a three-fold greeting:

1. ‘Peace be to thee.’ John wishes a blessing upon Gaius (cp. Num 6:26).

2. ‘Our friends salute thee.’ John’s associates send their greetings as well.

3. ‘Greet the friends by name’ John asks Gaius to to pass on his greetings to each person individually rather than just as a group. This is the one and only time Christians are directly addressed as ‘friends’ in the New Testament.

SUMMATION

3 John highlights the topics of truth, hospitality and church leadership. It contrasts the behaviour of faithful and helpful believers like Gaius and Demetrius with the self-serving and divisive actions of Diotrephes and thus serves as both encouragement and warning.

Posted in Exposition

THOUGHTS ON 2 JOHN

Posted on by writtenexposition

INTRODUCTION

The Second Epistle of John, the second shortest book in the New Testament with only 245 Greek words, is a brief letter written in the Greek style that was common in the first century CE and is the only New Testament epistle addressed to a woman. At first sight, 2 John appears to be a personal letter, possibly sent to an individual Christian woman. However, the content of the letter is general enough to suggest a broader audience. Many scholars believe that ‘elect lady’ is a cryptic reference to a Christian church or community, rather than an actual person.

Traditionally, the letter is attributed to the Apostle John, who is thought to have written it from Ephesus, possibly to a Christian community in Asia Minor c. 80-95 CE. The letter mentions the Father and Jesus Christ but does not refer directly to the Holy Spirit. Like 1 John, its major themes are ‘love’ and ‘truth.’

The epistle divides as follows:

1-3 Address and salutation

4-6 Spiritual life: following God’s commands.

7-11 Spiritual dangers: repudiating deceivers.

12-13 Closing greeting.

ADDRESS AND SALUTATION (1-3)

(1) The author of the letter does not provide his name but instead identifies himself as ‘the presbyter’ or ‘elder,’ The definite article (‘the’) would suggest that he was a well-known figure among his recipients. The word ‘elder’ means an older man but in the early church it also carried the idea of maturity, dignity and authority. It signified a church leader/overseer.

For further reading see my earlier posts on presbuteros in the Pastoral Epistles:

(1) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – INTRODUCTION

(2) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – QUALIFICATIONS

(3) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – CONCLUSION AND BIBLIOGRAPHY

The letter opens with a greeting from ‘the elder’ to ‘the elect lady and her children.’ In vv. 1 and 5 ‘lady’ (kuria) is the feminine form of ‘lord’ (kurios). She is described as ‘elect’ (eklektḗ). Possibly the writer is using this designation to respectfully address a woman of distinction (something like ‘dear lady’). If so, she is a Christian woman who has children (v.4) and her own house (v.10).

Note, however, that both words may be proper names. Electa meaning ‘chosen, selected or excellent’ and Kyria meaning ‘strong, valued, essential, noble.’ The letter may therefore be written to a woman called Electa Kyria. Notice that Rom 16:13 has a similar masculine example that includes ‘elect.’

Various interpretations of ‘elect lady’ have been suggested, such as:

  • the lady Electa (it is, however, unlikely that one particular woman would be known and loved by all Christians or that two sisters in the same family would be named Electa, see v.13).
  • the noble Kyria
  • Dear lady – a courteous greeting.
  • Elect lady – the Christian church at large.
  • Elect lady (and your children) – a local church or Christian community (and its members).

Given the context of Roman hostility towards Christianity at the time, the latter interpretation seems likely. By using symbolic language, the author may have been attempting to protect the identities of both himself and his audience.

If the ‘elect lady’ is indeed figuratively a church then her children (téknois) are her spiritual offspring or members. Church members are referred to as ‘children’ several times in 1 John (1 Jn 3:1, 2, 10; 5:2). John says that he loves them (‘whom’ is plural) ‘in truth.’ This means that he’ ‘really’ or ‘truly’ loves them.

Not only is it a church that John loves but it is also well-known – because it is loved by all who know the truth. John here associates himself with all who ‘have known’ the truth. The perfect tense conveys two ideas: an action that has taken place in the past and its results that continue in the present. In John’s thinking he and all who know the truth are orthodox in their beliefs unlike the deceivers in vv.7-11. ‘Truth’ is mentioned five times in 2 John, all occurrences are in the first four verses.

(2) John expands upon v.1 and says that he loves the lady and her children ‘on account of the truth.’ He does not only love her because she is well-respected but also because they share the truth. This truth dwells (abides, remains) in us and will be with us forever. The emphasis is on the words ‘with us.’ This may be an indirect reference to the Holy Spirit (Jn 14:17; 15:26; 1 Jn 3:24; 5:7). The indwelling power makes us capable of Christian love.

(3) The salutation concludes with a blessing, expressing confidence that the recipients will receive grace, mercy, and peace from God the Father and the Lord Jesus Christ. God will support them (grace) and have compassion and pity on them (mercy) should they have to endure undeserved affliction. Grace and mercy will produce well-being (peace). These three things are associated with truth and love.

The formula ‘grace, mercy and peace’ occurs in other New Testament letters (1 Tim 1:2; 2 Tim 1:2; Tit 1:4). John says that grace, mercy and peace come from God the Father and from the Lord Jesus Christ, the Son of the Father. The expression ‘Son of the Father’ is unique to 2 John.

See: THE IDENTITY OF JESUS AS ‘SON OF’

The repetition of truth and love from v.1 marks the end of the opening salutation.

SPIRITUAL LIFE: FOLLOWING GOD’S COMMANDS (4-6)

(4) The next section shifts to a discussion about the spiritual life of the recipients. Having referred to truth and love at the end of v.3 the author takes these up as themes in vv.4-6. John expresses joy upon hearing that some members of the community are ‘walking in truth,’ living in accordance with God’s commands (1 Kgs 2:4; 2 Kgs 20:3; Psa 86:11; Isa 38:3; 3 Jn 3, 4). However, his use of ‘some’ suggests that not all are steadfast in their faith, indicating possible divisions or disagreements among the believers. Verse 4 attributes the command to live in the truth to the Father, not to the Lord Jesus Christ.

(5-6) Verses 5-6 make it clear that the command to live in the truth includes the obligation to love others. John emphasises the importance of love to resolve issues, reminding them that they are to love one another, a command which has been central since the beginning of Christianity. It is the new command which in the Fourth Gospel was issued by Jesus (Jn13:34; 15:12-17) but would have come from God (Jn 7:16-17). It is also attributed to God in 1 Jn 3:23. Love, John argues, is the foundation of all God’s commands.

‘Command’ appears four times in vv. 4-6. It appears three times in the singular; in v.4 (‘a command’), in v.5 (‘a new command’) and in v.6 (‘the command’). In v.6 it is in the plural (‘his commands’). The singular may perhaps refer to the specific command to love but the plural to all God’s commands.

Again emphasizing that the command is from the beginning, John in v.6 underlines the fact that they should love one another. He does this by reversing the order of the ideas of command and love; in v.5 command is followed by love, in v.6 love is followed by command. In v.6 he also uses ‘this’ and ‘that’ to provide emphasis: ‘this is love…that we should walk after his commandments.’ Obedience to the command to love is obligatory.

SPIRITUAL DANGERS: REPUDIATING DECEIVERS (7-11)

(7) John then moves on to warn against spiritual dangers, specifically false teachers who may lead believers astray. These ‘deceivers,’ as he calls them, have abandoned true doctrine and are opposing Christ, making them ‘antichrists.’ John cautions his readers to be vigilant so that they do not lose what they have worked for, but instead receive their full reward.

John links vv.7-11 with the preceding section vv.4-6 by the word hóti meaning ‘for’ or ‘because.’ He moves from rejoicing that his readers walk in truth to warning them against the malign influence of people who might mislead them into holding false beliefs. He claims that many deceivers have abandoned true doctrine and  ‘defected’ into the world (1 Jn 2:18-19). Switching from plural (‘many deceivers’) to singular (‘a deceiver’) John brands such a person as the deceiver and the antichrist. A deceiver is someone who figuratively wanders from the truth and leads others astray. An antichrist is someone who is actively opposed to Christ.

John says of the deceivers that ‘they confess not,’ – it is worth observing that often what people do not say can be more deceptive than what they actually do express.

Deceivers do not acknowledge ‘Jesus Christ coming in the flesh.’ ‘Coming’ (erchomenon) is a present active participle. What does John mean by this brief description of their heresy? Is he referring to Christ’s first or second coming, i.e. to his incarnation or to his parousia?

The usual interpretation takes this present active participle as meaning that the historical Jesus Christ came in the flesh and continues to remain in the flesh, i.e. he never stopped being human (see Patterson & Kelley, Women’s Evangelical Commentary NT, p. 879). It is thus a similar thought to 1 John 4:2 which is more precise as it has a perfect participle (elḗlythota):  ‘Jesus Christ having come in the flesh.’

Or, does the present participle have a future meaning? If it does then the deceivers either deny Christ’s future parousia or that it will be ‘in the flesh.’

(8) Since many deceivers are out and about John issues a strong warning to his readers. He instructs them using the imperative: ‘watch yourselves’ (‘be vigilant’ or ‘protect yourselves’). Self-effort is necessary, the believers must always be on the alert. This is because doctrinal error can result in loss. John presents this possibility negatively and then positively:

Do not lose what we have worked for. This refers to the missionary work and evangelistic effort that John and others have undertaken. It would be sad to lose what has been accomplished (cp. Gal 4:11; Phil 2:16).

That you may receive a full reward. This refers to the reward for service that believers will receive (Mt 5:12; Mk 9:41; Jn 4:35-36; 1 Cor 3:8; Rev 11:18; 22:12). Acceptance of false teaching will diminish that reward. John therefore warns them against complacency as he wants them to receive their reward ‘in full’ i.e. without anything lacking.

(9) Should someone, however, ‘transgress’ (run ahead, go beyond, make progress) and not remain in the doctrine of Christ then that person has never been saved. He may think that he is progressive but he does not have (possess) God. John draws a contrast between ‘whoever abideth not in the doctrine of Christ’ and ‘he that abideth in the doctrine of Christ.’ Someone with a wrong view of Christ has neither Christ nor the Father whereas someone who abides in the doctrine of Christ has both.

Whether the genitive (‘of’) is subjective (teaching from Christ) or objective (teaching about Christ) is matter of great debate. Either view makes sense but in view of the emphasis in 1 and 2 John on what is ‘from the beginning’ (1 Jn 1:1; 2:7, 13, 14, 24; 3:8, 11; 2 Jn 5, 6) it seems more likely that Christ’s own teaching is foremost in John’s mind, i.e. the genitive is subjective.

(10-11) CONTAMINATION BY ASSOCIATION

‘If there come any unto you, and bring not this doctrine…’ The two verbs ‘come’ and ‘bring’ together suggest the possibility that people are travelling about with the deliberate intention of promoting their false teaching. John may be aware of some who have already set out to visit the ‘elect lady’ for that purpose. He uses further imperatives: ‘do not receive’ and ‘do not greet’ to issue a clear instruction to reject false teachers and avoid any association with them. This is practical advice. Using the repeated negative ‘do not’ for emphasis, he warns the believers against what D. Moody Smith (1 2 & 3 John : Interpretation Commentary, p.145) aptly terms ‘contamination by association.’

Although hospitality was strongly encouraged in the early church (Acts 16:15; Rom 12:13; 1 Tim 3:2; 5:9-10; Tit 1:8; Heb 13:2; 1 Pet 4:9) the presence of false teachers in believers’ houses would make it easier for false teaching to be spread, especially since church services were usually held in homes.

Vv.10-11 make it clear that an individual Christian or a church has a responsibility to combat the spread of error by refusing to welcome false teachers into ‘the house’ or even to greet them cordially. The reason John gives for this is that anyone who welcomes and supports false teachers becomes complicit in their wrongdoing. Such a person ‘fellowships’ or ‘partners’ with the false teachers in their evil deeds. A similar thought is expressed by Paul in 1 Tim 5:22 where the same verb (koinōnéṓ̄) is used: ‘neither be partaker of other men’s sins.’ This apparent intolerance advocated by John demonstrates the seriousness with which the apostles regarded false teaching about the person of Christ. Such doctrine would undermine the true Christian faith so they were not prepared to permit or overlook it.

CLOSING GREETING (12-13)

John closes his letter by expressing his wish to visit in person. He has so much to write to them that he ‘did not wish’ to set out his thoughts on paper (lit. papyrus) and ink (lit. what is black). He looks forward to face-to-face (lit. mouth to mouth) communication that will bring ‘completed joy’ (see 1 Jn 1:4). He also sends greetings from the ‘offspring of your elect sister,’ which, if ‘elect lady’ in v.1 is indeed a metaphor for a church, suggests another Christian community sending regards.

SUMMATION

Though brief, 2 John is rich with meaning and insight into the early Christian church. It emphasises the importance of love and truth, warns against false teaching and teachers, and underscores the need for vigilance. Written in a time of persecution and uncertainty, this letter serves as both encouragement and a guide to maintaining the integrity of the Christian community.