Although presently in prison and afflicted by rivals in the faith (v.12-18a), Paul was rejoicing. Paul now turns from the present predicament and considers the future prospect of possible deliverance, either from his bonds or his body. In this passage, Paul rejoices knowing that Christ is magnified in ministry by life or by death.
Yes, and I will rejoice,
Yes, and I will rejoice: future tense verb—Paul turns attention away from the present and considers potential deliverance from either his bonds or his body.
19for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance,
For I know that through your prayers: Note that Paul recognizes two sources of aid, one human, the other divine. The first is in this clause: the prayers of the saints. Here is Paul’s human aid—the supplications of the saints. Paul knows these brethren are true Christians, true children of God who have the Father’s ear in prayer. He prays for them; they pray for him.
And the help of the Spirit of Jesus Christ: Herein we find the second (divine) source of aid: the support of the Spirit. “Help” is translated from a word meaning “assistance which undergirds and supports” not unlike what a ligament does with a joint (cf. Eph 4.16). The connection between prayer and the Spirit is evident: as supplication ascends, the Spirit descends. As Christians cry for comfort, God sends the Comforter.
This will turn out for my deliverance: “This” means either his imprisonment or the preaching from impure motives. Given his rejoicing in verse 18b of future deliverance, it seems best to understand his imprisonment as what is in view. So by means of the petitions of these saints and the provision of the Spirit Paul was confident that he would be freed (lit. rescued) from his bonds.
Note: Commentators point out that Paul is quoting from the LXX Job 13.16, indicating that Paul is identifying with Job. Job wanted his integrity vindicated (cf. 13.18); Paul wants his apostleship vindicated against his detractors (v.15-17).
20as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death.
As it is my eager expectation and hope: expectation with uplifted head and outstretched neck as though in suspense. It is Paul’s confident expectation (hope)…
That I will not be at all ashamed: Paul is not disgraced by suffering, affliction, imprisonment, or even the voices of rivals. Looking forward to when he takes the stand in his defense of the gospel (v.16), that too will not be a time of disgrace but rather…
But that with full courage now as always: “courage” or “boldness” (NKJV, NASB) carries the idea of freedom to speak especially in times of intimidating circumstances. For Paul circumstances made not difference: whether free or in bonds (cf. Acts 28.31), Paul spoke with liberty “as always” even “now” under Roman guard.
Christ will be honored in my body: It is not enough to have liberty to speak; what one speaks matters. Not a single word, expression, or utterance was to hurt the cause of Christ and fall short doing Him perfect justice. “Boldness of speech was to be his [Paul’s] part, the glory should be Christ’s” (Caffin 5). Christ would be praised whatever Paul did in the body.
Whether by life or by death: Whether the verdict rendered frees him from imprisonment or send him to a martyr’s death, Christ would be glorified. If his freedom led to a furtherance of his apostolic ministry, Christ was glorified. If his captivity led to his faithfulness unto death, Christ would be glorified. These alternatives may seem vastly different, but to Paul they brought the same end: the glorification of Christ in, by, and through him.
21For to me to live is Christ, and to die is gain.
For to me to live is Christ, and to die is gain: In life or in death, in either event “to exalt and glorify Christ was his only incentive in life” (Lipscomb 168). While he lives, he is Christ’s property and Christ is his portion. To die (the act of dying) “is to cash in both principal and interest” thereby gaining a profit (Robertson). “Paul’s only reason for existence is that he may spend his life in that glad service; and death for that cause will be the crowning service.”
22If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell.
If I am to live in the flesh: Paul (or any apostle) was not omniscient; while there are instances where certain future events in his life are revealed by the Spirit (eg. Acts 20.22-23), he (and the other apostles), like we, had to exercise the same faith and patience concerning the future. “In the flesh” amplifies the transitory nature of life in the body.
That means fruitful labor for me: Should he continue to live, it would mean he could do more work as an apostle and through that ministry he would bear more fruit for Christ.
Yet which I shall choose I cannot tell: the dilemma is between the continuance of his apostolic ministry (a good work) or sealing his testimony of Christ in blood (a good witness). This indecision is based on v.21—to live is Christ, to die is gain.
23I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better.
I am hard pressed between the two: between dying now and being immediately with God, Christ or living longer to preach and spread the gospel, glorify God in the flesh. Life or death…
My desire…be with Christ: the word for “desire” (Gk epithumian) is nearly always used of evil desires (i.e lust), however, used in this context means a deep desire. The idea of this departure is that of a ship loosing anchor; thus, Paul’s heart’s desire is to raise anchor on this life and set sail into the vast ocean of eternity and “be with Christ” infinitely.
For that is far better: Why does Paul desire this? This option is “by much very far better.” It is as if he is unable to find the words necessary to describe the glory of this hope.
24But to remain in the flesh is more necessary on your account.
But to remain…on your account: while Paul has a deep desire to be with Christ. However, Paul understands the difference between wants and needs. What is more needful, what is required given the current situation, is for Paul to remain in his body, alive. Personally, death is the “far better” option; for the sake of his brethren, though, he must stay “in the flesh.”
25Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith,
Convinced of this: That it is indispensible for him to remain in the flesh for his brethren. Paul reasons to this conclusion based on his assessment of the situation.
I know…with you all: Paul’s knowing is based upon his assessment of the situation and drawing conclusions. “His knowledge was not necessarily derived from special revelation or from mere presentiment, but represents firm personal conviction that he would survive his present imprisonment” (Caffin 19). Since what is needful is for him to remain in the flesh, he will not depart (“remain”) and survive (“continue with”) you all. Paul doubles synonyms here to emphasize this point. Some see a somewhat poetic statement here, especially the latter part which literally says Paul will “remain by the side” of these brethren.
For your progress and joy in the faith: Paul’s survival through all his trials is for the purpose stated here. Paul remaining in the flesh was for the joyful progress of the faith of these brethren. Joy springs when Christians advance and grow in the faith. “The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness” (Clarke).
26so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.
So that in me…in Christ Jesus: Herein lies the ultimate design of Paul’s continuance in the flesh: that at some future point he would return and these Christians would overflow with praise and glory to Christ Jesus. After all the prayers and petitions to God, to have their brother released and returned would be a joyous occasion. Certainly this would a time when the church could advance even further (joyfully) in the faith as Paul imparted apostolic teaching, applied old truth to new circumstances, impart spiritual gifts, and deepen the dependence of these Christians on the Lord.
Because of my coming to you again: lit. because of my presence (Gk parousias), a word used often in the New Testament to speak of the second coming of Christ. It is Paul’s personal presence back with the Philippians which is in view.
After thanksgiving and prayer Paul turns to his own imprisonment. Some debate exists about which imprisonment: Roman or Caesarean. It seems best to understand this to be Paul’s Roman imprisonment when he also penned Ephesians, Colossians, and Philemon.
The Gospel Advances in spite of Imprisonment (1.12-14)
In spite of Paul’s imprisonment the gospel of God has advanced and brethren all over have been emboldened.
12I want you to know, brothers, that what has happened to me has really served to advance the gospel,
I want you to know, brothers: Paul desires for his Christian brethren to be aware of a certain fact. Perhaps the Philippians had feared that Paul’s imprisonment had hindered the spread of the gospel, a message relayed by Epaphroditus. So Paul writes to assuage that fear.
That what has happened to me: what has happened is he has been imprisoned due to his preaching of the gospel. The latter half of Acts details many events resulting from that imprisonment, but rather than dwell on those, he address a point for rejoicing.
Has really served to advance the gospel: The gospel is not hindered by fetters, chains, or bars. Though Paul is bound as a criminal, “The Word of God is not bound” (2 Tim 2.9). That is what is most important to Paul and which produces joy in him.
13so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ.
Paul introduces two results of the spread of the gospel: 1) outsiders know why Paul is imprisoned (for Christ, v.13), and 2) believers are emboldened by his imprisonment (v.14).
So that it has…my imprisonment is for Christ: He may have seemed like every other prisoner which darkened a prison cell, but it soon became known that he suffered imprisonment not for crimes but for Christ. Word spread through the whole Praetorian regiment (those guards whose barracks were attached to Nero’s palace). This is the cohort connected with “Caesar’s household” (see 4.22). Word also spread “to all the rest” which is to say the whole city of Rome heard about the prisoner for Christ and apparently came to hear him preach while he was under house arrest (see Acts 28.30). Among these are brethren in Rome.
14And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
And most of the brothers: not every brother; some remain timid or half-hearted. But certainly not just those gifted with preaching and teaching; the majority of the brethren are in view here. Hearing about Paul’s plight in prison had an effect upon these Christians in Rome.
Having become confident in the Lord by my imprisonment: The Roman Christians found new courage, courage afresh which came by the Lord through Paul’s imprisonment. Seeing God’s grace in Paul’s life assured them of God’s grace in their life. Since Paul was supported and sustained even during his persecution, God would do likewise for all His saints. “They saw in Paul, as they had never seen before, the presence, power, and sufficient grace of Christ” (Wesley).
Are much more bold to speak the word without fear: the language here denotes that these Christians had had a certain level of confidence and boldness already. But upon hearing of the Paul’s imprisonment, the boldness they had exceeded to a much greater degree enabling them to speak (contrast with “preach” v.15, and “proclaim” v.17, 18) God’s word fearlessly. When these Christians realized they had the authority and power of heaven behind the very words they spoke, boldness came and fear fled. Instead of being silent, more brethren than ever with more courage than ever were fearlessly speaking aloud the Word of God (Lenski).
The Gospel Advances in spite of Impure Motives (1.15-18a)
Paul rejoices that in spite of the impure motives (of some) the gospel of Christ is preached.
15Some indeed preach Christ from envy and rivalry, but others from good will.
Some indeed preach Christ from envy and rivalry: present tense verb indicates this preaching is happening even as Paul writes. Interesting that even those who wished Paul evil were stirred up tp preach the Christ. Though their motivation was wrong, Paul rejoiced that the message of Christ went forth and was “announced” (Gk. from kerusso).
But others from good will: Not everyone was an antagonist; some were benevolent.
[Technical textual note: The KJV & NKJV have verses 16-17 in reverse order than the ESV (and most other versions including the ASV, NASB and NIV). This has to do with manuscript variants—some manuscripts read 17 then 16; other (older) mss read 16-17.]
16The latter do it out of love, knowing that I am put here for the defense of the gospel.
The latter do it out of love: those kindly-hearted brethren preach Christ from a heart of love. Love for whom? Paul or Christ? Certainly both! These, then, became apologists not only for Christ but also for Paul, the prisoner of the Lord.
Knowing that…defense of the gospel: here is the theological perspective of Paul. He understands that God has appointed and ordained for him to be exactly where he is. Further, this was a military term indicating that Paul was enduring his imprisonment as a good soldier of Christ. When forced into the fray he will bravely defend the Christian faith. Paul’s supporters are well aware of this.
17The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment.
The former…in my imprisonment: Contrast this conduct with the noble and magnanimous spirit of Paul. These rivals of Paul are resentful (based on jealousy toward Paul) and desire to put themselves forward. Their motives are mixed and impure. All this is done to (if possible) kick Paul while he’s down. They stirred up trouble for Paul, seeking to add to his suffering. They sought to aggravate his burden and cause him additional pain.
18What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
What then? What does it matter? As he assesses his situation and the situation involving the Christian church with these factious brethren, he singles out the main thing and is gladdened by the one all-important fact…
Only that…Christ is proclaimed: the continual proclamation of Christ, free from heresy and perversion, regardless of mixed motives. The full gospel is preached (not an anemic gospel like Judaizers would bring). This is not “Some Christ is better than no Christ” (A.T. Robertson) – Paul would not tolerate another gospel featuring another Christ. This is Paul rejoicing over full proclamation of the full gospel, the true gospel feature the true Christ, regardless of personal motivation.
And in that I rejoice: “In all his affliction and personal grief, in all his disapproval of sinful partisanship and insincerity of action and the preaching under a cloak in the case of some preachers, the joy in the progress of the gospel, in the fact that Christ is preached, ever dominates” (Muller 56).
Special Study—Paul’s Rivals
Who are these men who Paul identifies in vs.15-18 who preached Christ from envy and rivalry, not sincerely, and in pretense? That they are brothers in Christ seems evident from v.14 where “most of the brothers” have been emboldened to speak the word without fear based on Paul’s imprisonment. Paul breaks that group down into two parties: “some” preaching Christ from mixed motives and “others” who preach Christ from good motives (v.15). Most commentators jump on the Judaizer bandwagon (cf. 3.2ff); however, based on what Paul writes in Galatians about Judaizers it doesn’t seem he would rejoice in their perverted doctrine even if Christ is proclaimed. These brother’s motives are mixed, not the message. It seems best to understand these rivals as a factious group who view the imprisonment of Paul as discrediting the Christian message. They appear to be a faction whose strategy is to excel in power and exude success so as to compete in an ancient religious market rife with pagan teachers. Paul’s imprisonment could torpedo their efforts at gaining ground. So they denounce Paul’s imprisonment (“thinking to afflict me”). In short, they were pro-Christ but anti-Paul.
After the customary introduction (verses 1-2), Paul begins to pour forth a description of his prayer life (1.3-11).
The Joy of Praise (1.3-6)
Paul explains how partnership in the gospel of grace produced thanksgiving in his prayers.
3I thank my God in all my remembrance of you,
I thank my God…of you: characteristic of all of Paul’s epistles (except Galatians, 1 Timothy, & Titus) Paul begins with thanksgiving. This thanksgiving is especially warm and earnest since no could of doubt darkened the apostle’s confidence in the Philippians. Paul could have remembered Philippi for the hostility faced there (beating and imprisonment); perhaps that is on his mind too. But in spite of that, he offers thanks (Gk eucharisto, gratitude for blessings and benefits) to God upon every memory of the Philippian church.
4always in every prayer of mine for you all making my prayer with joy,
Always in every prayer of mine for you all: prayer is literally “supplication” (Gk deesei) which carries the meaning of petition, entreaty, or request. Thus, every time Paul hits his knees to make petition to God he always remembers his Philippian brethren. Note the repetition of “all” with “you” throughout the letter; Paul is declaring his love for all of these brethren, refusing to recognize any divisions which may exist among these Christians.
Making my prayer with joy: Joy is a key word in this epistle. Suffice to say that making petition to God is a joy to Paul. It causes his heart to dance.
Note: Paul’s supplications are continual (present tense participle and “always”) and comprehensive (“for you all” embraces the whole fellowship).
5because of your partnership in the gospel from the first day until now.
Because of your partnership in the gospel: here is the reason for Paul constantly thanking and petitioning God—the fellowship (Gk koinonia, a sharing of common objects) of Philippian church in the gospel. Their faith in Christ (which would bring them into fellowship with God, Christ, the whole Christian church including Paul) manifested itself and was embodied in their generous contribution to the apostolic ministry of Paul. As the “real circumcision” (3.3) they knew the what counted was “faith working through love” (cf. Gal 5.6).
From the first day until now: cf. 4.15, “in the beginning of the gospel.” Since the establishment of the church in Philippi (when they first put their faith in Christ) they have been willing to contribute to Paul’s work. Faith prompted action right from the first.
6And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.
And I am sure of this: perfect tense participle—Paul came to know and continues to know
That He who began a good work in you: God is “He who began” this “good work.” “Began” is an aorist tense verb (snapshot) pointing these Christians back to the very beginning of their Christian life: baptism. It is at baptism that God begins the good work of redemption.
Will bring it…Jesus Christ: In view here is the day of judgment, that final day. It is on that day when God finishes the good work of human redemption. This brings into view the scope of God’s good work: it is not individualistic but holistic. “Each brick in the wall only then attains its destination and goal, and fulfils its purpose, when the whole building has been completed and is dedicated” (Muller 42).
The Joy of Passion (1.7-8)
The Philippians’ partaking of the grace of God with Paul promoted powerful feelings in him.
7It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel.
It is right…in my heart: the confidence that Paul experiences (v.5) is founded upon good reason. “I hold (or have) you in my heart” is idiomatic of Paul’s affection for this church based on his “feeling” (or lit. concern) for these brethren.
For you are all partakers with me of grace: Lit. the Philippians (every last one of them) are “joint-fellowshipers” in God’s grace with Paul through their sympathy and support.
Both…of the gospel: whether in prison or proclamation, the Philippians were (seemingly) right there with Paul even though they were separated by time and space (“Pauline paradox”).
8For God is my witness, how I yearn for you all with the affection of Christ Jesus.
For God is my witness:Let God take the witness stand and testify to this fact. Almost as though he can’t find words to express his affection for these brethren so he calls on He who knows the hearts of all men and is the righteous Judge to testify to how he feels.
How I yearn for you all: Paul has a love for all of these brethren (every last one).
With the affection of Christ Jesus: or the “tender-mercies” – lit. the inward parts. The viscera or inward ward parts were considered the seat of emotional life. “He is so united with Christ that he feels with the heart of Christ, he loves with the love of Christ” (Pulpit Commentary 3). “Paul was willing to suffer for them as Jesus had suffered for them” (Lipscomb 160). He desperately desired to see Christ formed more fully in them—so he prays.
The Joy of Petition (1.9-11)
The following is prayer to the God of glory poured out of Paul for the Philippian’s love, knowledge, discernment, and righteousness so that they be more Christ-like.
9And it is my prayer that your love may abound more and more, with knowledge and all discernment,
And this is my prayer: Gk. proseuchomai, the common word for prayer (speaking to God). The present tense indicates this was Paul’s habitual practice in prayer, his continual prayer.
That your love may abound more and more: Even as Paul’s love abounds. Love is objective—it is the overarching desire to see Christ in others. They presently have this; Paul wants that desire to overflow from these brethren all the more. Literally, Paul wants their love to Christ, His church, one another, and the lost to keep on overflowing, “a perpetual flood of love.”
With knowledge and all discernment: lit. in full knowledge (Gk. epignosis) and all (spiritual) perception, the latter of which can be cultivated (see Heb 5.14). The word used for “knowledge” is stronger than the usual word for knowledge (Gk gnosis) and denotes a deeper, more advanced knowledge of God and His ways which comes from Christ (cf. Col 2.3), Who fills us with it (cf. Col 1.9). “Discernment” has to do with (right) judgment and moral discrimination (NIV depth of insight) which will guard love. “The love of believers must accordingly be able to know rightly and to sense clearly and to distinguish correctly” (Muller 46). Why? Verse 10…
10so that you may approve what is excellent, and so be pure and blameless for the day of Christ,
So that you may approve what is excellent: involved in the idea of approval is to examine and test a thing to determine if it is good or worthwhile. Coupled with the notion of things which excel, Paul prays that the deep knowledge and spiritual perception involved in love will enable these Christians to distinguish between good and evil, but even more what is good, better, and best.
And so be pure and blameless for the day of Christ: Present tense, continue to be pure and blameless. Pure (NKJV sincere) is literally “unmixed, unsullied” and is a rare word in the NT (only other usage is 2 Pt 3.1). Originally it meant to test something by the light of day—held up to the light the object would be seen to be pure, unstained, or clear. When held up to the light of the Son Christians ought to be unmixed and unsullied by the world having pursued that which is excellent. Adam Clark best explains blameless when he writes, “Neither offending God nor your neighbour (sic); neither being stumbled yourselves, nor the cause of stumbling to others.” The day of Christ is that Great Day when all shall be judged at the final coming of Christ.
11filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.
Filled with…through Jesus Christ: “Filled” is a perfect passive participle—passive for it is God who fills and perfect tense means they were filled (past completed action) and continue to be full (present continuing results). These Christians were made full and stand full of the fruit of righteousness. “The fruit of righteousness is sanctification, which springs from justification, and manifests itself in holy living” (Caffin 4). Simultaneously in view is 1) that right standing before God attained for us through Christ and 2) the evidence of such relationship through morally upright living (a life empowered by Christ, see John 15.4-5).
To the glory and praise of God: everything that Paul prays for these Christians is aimed at this sole and solemn purpose: God’s glory and praise. Compare Jesus’ desire (John 15.8). God is honored and praised when Christians by His grace seek to live like Christ.
They were only there to help, not hurt. But their help turned out to be hurt for them. Paul and his companions enter Philippi to preach the gospel and win souls. And souls they won until some did not approve when the help Paul offered affected their pocketbook. Accusations came followed by arrest (Acts 16.19). As if that were not enough, they were dragged into the center of town, stripped of their clothing, and beaten with rods (16.22). Many blows are inflicted (16.23). Once finished, they are handed over to the jailer who puts them in the prison within the prison, shackling their feet (16.24).
Time passes. Those events become an unforgettable memory. A letter is written and Paul recalls “every remembrance…from the first day” of that place. What does he say? What does he remember? How does that shape his worldview? How does that shape his view of the Philippians? Where does he begin? What kind of words does he use to describe those memories? Is he angry? Is there angst? Or is he merely apathetic to the whole thing?
He says, “I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy” (Phil 1.3-4). Joy? Joy?!? But the accusations and incarceration! But the beating and belittling! But the dungeon and the shackles! Paul…Joy!? Notice too it is joy coupled with thanksgiving to God. But how?
The book of Philippians is a key to unlocking the secret of facing any and all circumstances with joy (cf. 4.11-12). What Paul is communicating in these 104 verses is that God gives/empowers servants (slaves) joy/to rejoice regardless of circumstances.
Philippians 1:1–2 (ESV)
1Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:
Paul: Paul does not use his official title of “apostle” as he does elsewhere (Romans, 1 & 2 Corinthians, et al). His style of writing to the Macedonian churches (Philippi & Thessalonica) illustrates the difference of relation to them—deep personal affection & no formal introduction.
And Timothy: Paul’s “son in the faith” who is associated with Paul in every epistle in which some other person is mentioned in the address except 1 Corinthians (Sosthenes). He could have been Paul amanuensis (like Tertius in Romans 16.22) but it is highly unlikely that he was a co-author (Paul speaks in the first person singular throughout the letter). He was, though, Paul’s companion and co-worker in the evangelistic work to the non-Jews (Gentiles).
Servants of Christ Jesus: Perhaps here we find the “official” title he wishes for his readers to know him by. Lit. slaves or Christ. They were those who belonged to Christ who was their Master (Gk. kurios & despotes) as well as the Father—they were those “bought with a price.” The slave did not have his won will but adopted the will of His master. So too Paul and Timothy have abandoned their will for the will of God and Christ. Further, regardless of how they differed—in age, in spiritual maturity, in circumstances of conversion, in official activity (apostle and evangelist respectively) – in Christ they are equals. Both are slaves, both have the same ministry, calling, and Master.
To all the saints in Christ Jesus: “all the saints” – not just those who may have contributed to the “gift” sent to Paul; no group is specially identified (though some divisions might be present); no person is singled out (though two women were disagreeable). All alike are loved by Paul and all of them love him. Further, they were all “in Christ Jesus” – a position attained by being immersed into Him (see Romans 6.3).
Note: Paul and Timothy are “slaves of Christ Jesus” and the Philippians are identified as “saints in Christ Jesus.” Both of these terms identify Christians: the former points to the work assigned and the latter points to the spiritual blessings that are ours. Work and holiness identify us.
At Philippi: see Introductory Material
With [the] overseers and deacons: no definite article(s). Bishops (Gk episkopois) were equivalent to elders (Gk presbuteros) in the first century church (see Acts 20.17, 28). Their responsibility was nourishing and protecting the “flock of God.” They were drawn from the full number of the church. Deacons (Gk diakonios) were responsible for certain welfare duties in the church and possibly certain administrative tasks. One writer sees a possible hendiadys reading “serving-shepherds.” In no other letter does Paul greet specifically the elders and deacons. Why does he do it that in this letter? Martin suggests (42) that they were instrumental in gathering the funds of the “gift” that was sent by way of Epaphroditus.
Note: Paul follows the conventional format of letters in his day—(1) identification of the sender(s), (2) identification of the recipient(s), (3) greetings.
2Grace to you and peace from God our Father and the Lord Jesus Christ.
Grace to you: Grace is God’s unmerited favor. We don’t earn it or deserve it. Paul invokes God’s grace upon this community (pl. “you”).
And peace: not merely the absence of war but the subtle understanding that God is in control of everything. Peace must come from the “God of peace “ (4.9). Grace brings peace.
Note: grace is the Greek form of greeting and peace is the Hebrew form of greeting. Taken together they are Paul’s customary form of greeting (see Rom 1.7; 1 Cor 1.3; 2 Cor 1.2).
From God our Father: God is the Author and Initiator of salvation. As the Father He sends the Son. By sending the Son for human redemption He manifests His grace and desire for peace.
And the Lord Jesus Christ: The Son is our Lord Jesus Christ. Elsewhere He is called “the grace of God” (Titus 2.14) and by His sacrifice He brings peace between man and God.
Grace and peace are upon the church of Christ because God the Father sent the Lord Jesus Christ into the world to accomplish the salvation of mankind. This greeting is rich with theology.
Paul. So much could be said about him. Paul is his Greco-Roman name (Saul was his Jewish name). From this correspondence we learn that Paul is clearly of Jewish descendent (3.5): an Israelite, a Hebrew, of the tribe of Benjamin, a Pharisee who had been circumcised on the eighth day (cf. 2 Cor 11.22; Rom 11.1). He was an educated man who perhaps had elementary education growing up in Tarsus (cf. Acts 22.3) and received secondary education as a Pharisee under Gamaliel. Thus, his claim “under the law blameless” (Phil 3.6). He excelled past his fellow countrymen in his orthodox observance of the Law. Prior to his conversion, he was a church persecutor (see 3.6). During a trip to Damascus he has an encounter with the resurrected Jesus and is struck blind (Acts 9). A man named Ananias explains to him how to obey the gospel (Acts 22.16) and he is converted. “This experience had dramatic consequences, changing his entire life, self-understanding, theological views, and goals.” He went from being a persecutor of the church to a propagator of Christ.
His letters reflect a brilliant intellect, skillful in rhetoric, careful in composition, and elaborate in theological argumentation. Indeed, Paul was competent to defend himself in court while his opponents, Jewish priests, needed an orator (Acts 24.1). Through his letter writing he codified much Christian doctrine and beliefs of the church concerning Christ and Christian conduct. Through this medium he became a prominent champion for orthodox Christian theology. Often his zeal and passion for true Christology, orthodoxy, or orthopraxy comes through the page of Scripture.
From later Christian sources we know that Paul was martyred for his faith. 1 Clement 5.5-7 records that Paul “showed the way to the prize for patient endurance” and that he “departed from the world and went to the holy place.” Tradition holds that he was beheaded in Rome in AD 69 with the exact site of the beheading and subsequent burial being disputed.
Paul writes this epistle to a church he helped establish in Philippi (Acts 16). Some time has passed since first preached the gospel in Philippi.
Caffin (Pulpit Commentary) says this epistle was written about 30 years after the ascension of Christ and about decade since Paul established the church in Philippi. This places the epistles composition around AD 63-64 during Paul’s Roman (Neronian) imprisonment. However, there is a school of thought which argues for an earlier composition during Paul’s Caesarean imprisonment (Acts 23.33-35).
Originally founded as Krenides (or Crenides) by residents of the nearby island of Thasos in 360-59 BC, Philippi is a city in E Macedonia, NE Greece. Philippi was named after Philip II of Macedonia who was the father of Alexander the Great. Philip enlarged the city and renamed it in 356 BC. It is located on a plain surrounded by mountains about 10 miles from the Aegean Sea. The main route of trade between Asia and the West called the Egnatian Way ran through the city. Philippi was made into a Roman colony when Marc Anthony and Octavian (who would later become Augustus Caesar) defeated Brutus and Cassius there in 42 BC. This entitled the residents to the rights and privileges that were specially reserved for residents of Italy. Along with this came the settling of veterans in the town, giving it a Latin military heritage which would last into Paul’s day. The city of Philippi was the urban political center of the colony and with its proximity to the Via Egnatia also dominated the colony’s commercial life. Thus the historian Luke is right in calling Philippi “a leading city of the district of Macedonia and a Roman colony” (Acts 16.12).
Philippi was the site of Paul’s extensive missionary activity in Europe. He walked into a town which hosted a sanctuary for Egyptian gods and a cult which was considerably popular. In fact, the sanctuary enjoyed a prominent place in the town and was probably supported by some of the wealthy members of the city based on the costly marble used in its construction. Other inscriptions show that many gods were prominent in Philippi and that most of religious activity surrounded the cultic activities of women (cf. Acts 16.16ff). “Roman gods such as Jupiter and Mars had their cults, but the Thracian goddess Bendis remained very popular, and sanctuaries to gods from Egypt and to Cybele, a Phrygian goddess, are also known.”  Paul set foot into this unique polytheistic culture on his second missionary journey (c. AD 49). Perhaps aware of the high percentage of women involved in religious duties, he found a group of women praying outside the city and upon converting one lady (Lydia) and her family, they became the core group of the church. Some suggest that the reason starts by the river is because there were no synagogues because they didn’t even have the necessary number of males (ten) to form one. However, some argue that the women were meeting at a synagogue located outside the city (Harper).
Neverthless, Paul visits Philippi on his second missionary journey, establishes a congregation and proceeds from there to Thessalonica, leaving Luke in Philippi (from 1st person to 3rd). Paul and Silas (probably with Timothy also though he is not mentioned) will not return to Philippi until Acts 20.5 when they are reunited with Luke (3rd to 1st person). The time span is one of about 5 years and no doubt the presence of Luke helped to strengthen and mature that congregation. This may help explain why Paul’s letter is not harsh and corrective as some of his other works.
Occasion & Purpose
Lenski points out that neither the dispute between sisters (4.2) nor the gift from the Philippians (4.18) prompted this letter. Lenski says the two-fold occasion for writing is the recovery of Epaphroditus (who Lenski says became sick when he delivered the Philippians’ gift to Paul) and the positive progress of his case in the imperial court (including those in the imperial court hearing the gospel). Paul isn’t correcting grave error or developing a theme – he is simply writing a letter.
Muller agrees: “The frank, hearty tone, the artless form, the cheerful mood even under oppressive circumstances, the practical purport – these all bear a very personal stamp, and make it – to a measure surpassing any other of the apostle – a letter, the effusion of the heart to a Church he loved.” It was written for personal reason without dogmatic intention. Those personal reasons include the gift from the Philippians: “For this token of love he wished to express his thanks.”
Martin offers a couple occasions for writing: 1) recognition of the generosity of the church in their gift (monetary support, 1.3, 5; 4.10, 14ff), 2) Epaphroditus, very much acquainted with the church, informs Paul of various troubles within the body (2.2-4, 14; 4.2; possibly 1.27) – there may have been divisions and certainly were quarrels and possibly a “perfectionist faction” to which Paul explains that not even has arrived and those who “think otherwise” (i.e. that they have arrived) are not mature in their thinking.
Barclay offers four (4) reasons for Paul’s writing: 1) thanksgiving for the gift sent, 2) information about Epaphroditus who became sick, 3) encouragement for the Philippians during trials, 4) appeal for unity in the body.
Paul writes to a group of Christians who are at a crossroads. They are beset by Judaizer teachers who no doubt want them to adopt into their Christian walk the Law and Jewish customs. The pure practice of the Christian is thereby threatened. Their faith also needs refining in certain fine points of following Christ and how to be a Christian. Further, the minds of the Philippians are troubled over Paul and Epaphroditus, one imprisoned and the other ill. Their joy has been threatened by all of these besetting factors.
The purpose of this book is to stimulate the Philippian Christians to live a life worthy of the gospel.
Paul seeks to remind his brethren that God empowers servants (slaves) to rejoice regardless of circumstances.
 Hans Dieter Betz, “Paul (Person)”, The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992). 187.
 See Ralph Martin, Phillipians, Tyndale New Testament Commentary, 26-28.
 Holland L. Hendrix, “Philippi (Place)”, The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992). 314.
 Paul J. Achtemeier, Harper & Row and Society of Biblical Literature, Harper’s Bible Dictionary, 1st ed. (San Francisco: Harper & Row, 1985). 786.
 Ronald F. Youngblood, ed., “Philippi,” New Illustrated Bible Dictionary, (Nashville: Nelson, 1995). 984.
 Jac. Muller, The new International Commentary on the New Testament. Philippians (Grand Rapids: Wm. B. Eerdmans publishing co., 1955). 20-21.
 Ibid. 14
This commentary is offered with the working presumption that the author of 1, 2, & 3 John is the apostle John who also penned the gospel according to John and the Revelation. Further, while some have sought to reconstruct the occasion for John writing this postcard of an epistle, the frank reality is that there is precious little to truly build a definitive case.
Slightly different from 2 John which dealt with those who oppose the truth, in 3 John the apostle is going to give us the answer to what to do with those who love truth. This epistle is much more pointed as John names the person opposing the truth (Diotrephes) and much more personal as he names members of the church who support the truth (Gaius & Demetrius). 3 John provides us a glimpse of early church practice & faithful brethren. The take away is that Christian is to be an encourager of those devoted to truth not an inhibitor.
Outline of 3 John:
I. The Perseverance of Gaius the Exhorter (v.1-8, 13-15)
A. John’s Prayer for Gaius (v.1-2)
B. John’s Praise of Gauis (v.3-8)
C. John’s Plan Concerning Gaius (v.13-15)
II. The Pride of Diotrephes the Egotist (9-11)
A. The Wickedness of Diotrephes (v.9-10)
B. The Warning about Diotrephes (v.11)
III. The Profession concerning Demetrius the Example (v.12)
A. His Associates’ Testimony (v.12a)
B. The Apostle’s Testimony (v.12b)
3 John (ESV)
1The elder to the beloved Gaius, whom I love in truth.
The Elder: John. Tradition tells us that he was a bishop (i.e. overseer) of the church in Ephesus. Since he is “the elder” this could suggest that he is the last survivor of the Twelve. However, could simply mean older man.
To the beloved Gaius: called “beloved” or “dear friend” (NET, NIV) in v.2, 5, 11. All that we know about this Gaius to whom John wrote is what is contained in this epistle.
Whom I love in truth: No definite article before “truth.” “[John’s] love is governed by this truth even as his love is that of true comprehension and corresponding purpose” (Lenski). John loves this brother affirming it repeatedly since Diotrephes didn’t.
2Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul.
Beloved: Common title of address for those whom John loves (v. 5, 11; 1 John 2.7)
I pray…good health: John’s constant prayer (pres. Tense) for Gaius is that 1) lit. his journey would go well (meta. Success or prosper), even 2) his health would be good (or he would be safe and sound). This is similar language to contemporary letters of general well wishing in all things and/or health.
As it goes well with your soul: John knows that Gaius is spiritually healthy.
3For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth.
For: Gk. gar, here is how John knows that Gaius is in spiritual vitality…
I rejoiced…brothers came: a recent visit from some traveling missionaries from Gaius was an occasion for celebration on John’s behalf.
Testified to your truth: lit. witnessed (Gk marturounton) of you in the truth or of your truth. The report about Gaius is an excellent one; he is a spiritual pillar. Coupled with his love (v.6) he is a balanced Christian with the proper mix of truth & love.
As indeed…[the] truth: He has been faithful to the apostolic doctrine of Christ, refusing Gnostic intrusion and heresy.
4I have no greater joy than to hear that my children are walking in the truth.
I have no greater joy: nothing fills John with such cause for rejoicing
Than to hear that my children: “The elder” refers to all of those Christians younger than him as his “children.” This is the fatherly affection John has for his brethren.
Walking in [the] truth: the definite article is found in some mss (eg. Alexandrinus) but is absent is others (eg. Sinaiticus). Given the construction in v.3 as well as 2 John 4, it seems that John did not include a definite article when he wrote this. Members holding fast to the apostolic teaching of Christ in spite of heretical attacks fills John with much joy
5Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are,
Beloved: affectionate term of endearment John regularly uses for his recipient.
It is a faithful…these brothers: “All his conduct towards the brethren, even when they were not previously known to him, was such as became a faithful Christian” (Pulpit Commentary). In Gaius, philadephia and philoxenia are combined; he loves the brethren and strangers.
Strangers as they are: “he treated brethren who were entire strangers to him, not as strangers, but as brethren” (Pulpit Commentary). He did not pick and choose whom to show hospitality and neglect the rest; every traveling missionary was sure to be received by Gaius.
6who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God.
Who testified…before the church: those who had experienced the hospitality of Gaius came back and reported to the assembly of saints about what this Christian man had done on their behalf. (cf. Matt 25.38, 40)
You will do well…worthy of God: It is a faithful & beautiful thing to send forth missionaries with all they would need for the journey. They should be fully supported. Since they are representatives of God, treat them as such (cf. John 13.20). Send them out as if you were sending out Jesus as a missionary.
7For they have gone out for the sake of the name, accepting nothing from the Gentiles.
For they have…of the Name: Gk. gar, John explains that since these missionaries went out on their mission on behalf of the one & only Name in John’s mind—Jesus!
Accepting nothing from the Gentiles: these missionaries support was not solicited (as a policy) from non-Christians. If offered, they might accept, but not solicited.
8Therefore we ought to support people like these, that we may be fellow workers for the truth.
Therefore…like these: this is the proper deduction. We owe it to them (indebtedness is implied) to help & show hospitality to these missionaries.
That we…[for] the truth: by supporting these missionaries, we work together with them with the Truth (cf. 1 Cor 3.9).
9I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority.
I have written something to the church: 2 John or a lost epistle?
But Diotrephes: name means “nourished by Zeus.” Probably a church leader.
Who likes to put himself first: present participle (Gk. philoproteuon); lit. the one loving first [place]. He is diametrically opposed to the teaching of Jesus (Mk 10.43-44). “Not doctrinal heresy but personal ambition was the cause of the trouble” (Morris 229). If Diotrephes is first, where does that put Christ (Col 1.18)?
Does not acknowledge our authority: Lit. does not welcome/obey us. Diotrephes does not welcome, accept, or obey apostolic authority. Is he trying to take their place? If nothing else, he is not in compliance with divine injunction.
10So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.
So if I come: John desires to come (v.14) and visit these brethren and also…
I will bring up what he is doing: John will confront Diotrephes’ unholy desires and the challenges to John’s apostleship, perhaps reminding him but certainly remind the church of his apostolic authority. “The root of the problem is sin” (Morris 230).
Talking wicked nonsense against us: “malicious gossip” (NIV) & “wicked words” are the product of this perverted presbyter. The se were senseless & wicked words.
And not content…the brothers: those brothers who are with John are unwelcome
And also…the church: Diotrephes says who’s in and out and those who disagree with him, wanting to welcome (support) their brothers are thrown out
11Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God.
Beloved: favorite affectionate address of John for those to whom he writes, here Gaius.
Do not imitate evil, but imitate good: Gk. mimou, comes mimic. Follow after that which is spiritually & morally beneficial, not what is deficient. Demetrius is an example of the good to imitate; Diotrephes is a bad example to follow. Don’t follow Diotrephes.
Whoever does good is from God: present participle. The one whose habitual practice is to do good is from God (cf. 1 John 3.9-10). Not mere kind acts every so often.
Whoever does evil has not seen God: present participle. The one whose habitual practice is toward what is displeasing & disobedient to God hasn’t experienced God.
12Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.
Demetrius…everyone: all we know of this man is what is found in this single verse. Nevertheless, he is a member who does what is spiritually & morally beneficial. Probably unknown to Gaius, therefore the three-fold testimony (everyone, truth, us) to let him know that this leader/letter bearer is on the level (not a Diotrephes). He has received in the past and continues to receive even now a good testimony (perf. Tense); remains valid
And from the truth itself: definite article before “truth.” The Word is an objective witness of Demetrius for his life conforms to the Truth, which is Christ.
We also add our testimony: the apostolic college commends Demetrius. That is, John speaking on behalf of those apostles who have already gone to be with the Lord.
And you know…is true: perfect tense, have come to know and continue to know this
13I had much to write to you, but I would rather not write with pen and ink.
I have much…pen and ink: this short volume on a single sheet will suffice for now
14I hope to see you soon, and we will talk face to face.
I hope…face to face: John hopes to set the record straight in person (v.10).
15Peace be to you. The friends greet you. Greet the friends, each by name.
Peace be to you: a Hebrew greeting with new meaning in light of Christ’s resurrection. Peace is much needed with all the strife brought by Diotrephes.
The friends greet you: unique designation for Christians harkening to Jesus – Jn 15.13
Greet the friends, each by name: Sheep should know one another by name.
Let us imitate the example set by these men of truth like Gaius and Demetrius and walk in truth, willing to support those who walk in truth as well.
While there are several sensational theories about the authorship of the epistles of John, this commentary is offered with the working presumption that the author of 1, 2, & 3 John is the apostle John who also penned the gospel according to John and the Revelation. Further, while some have sought to reconstruct the occasion for John writing this postcard of an epistle, the frank reality is that there is precious little to truly build a definitive case.
The church of Christ is the pillar & foundation of truth. What does it mean for the church to be pillar & foundation of truth? The apostle John in 2 John explains that as the pillar & foundation of truth, the church promotes, practices, and protects truth. In the opening verses, John Promotes Truth as having been received by and remaining with the church of Christ. The remainder of the epistle is devoted to the practice of Truth among the church and the protection of Truth from the corrupt.
Outline of 2 John:
I. The Church is to Practice Truth (v.4-6)
A. John sees those that walk in truth (v.4)
B. John seeks these to walk in love (v.5-6)
II. The Church is to Protect Truth (v.7-11)
A. John tells Christians in danger to beware (v.7-8)
B. John teaches Christians the danger of befriending (v.9-11)
2 John (ESV)
1The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth,
The Elder: John. Either Tradition tells us that he was a bishop (i.e. overseer) of the church in Ephesus. Since he is “the elder” this could suggest that he is the last survivor of the Twelve. However, could simply mean older man.
The elect lady: person or personification; individual or institution? lady is Gk. kuria, which is the feminine form of Lord (kurios). Here is the Bride of Christ, reigning with Him in the heavenly realms. (note v.13, an elect sister’s children = sister congregation of the Lord’s church). Children = members
Whom I love in truth: John loves the church. “Christian love rests in Christian truth”
Not only I…all who know the truth: definite article before “truth” seems to indicate that this is the Truth, i.e. Jesus Christ. Knowledge of the Truth sets one free (John 8.32). The possessors of knowledge (gnosis) v. those who know false knowledge.
2because of the truth that abides in us and will be with us forever:
Because of the truth: again definite article before “truth” indicates this is the Truth, i.e. Jesus Christ. Through the Truth John loves the brethren and knows truth.
That abides in us: present active part, truth is abiding in us (i.e. the church). Some scholars identify the indwelling Holy Spirit here.
And will be with us forever: Truth is never going away. It is permanent, eternal. That is, the Word is eternal
3Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father’s Son, in truth and love.
Grace, mercy, and peace…: Grace covers the sins of men; mercy relieves men of their miseries; peace follows both. Similar greeting to Paul (see Rom 1.7; 1 Cor 1.3; et al) with the insertion of mercy. These “will be with us” (fut. Mid). As truth remains and is never going away, so too grace, mercy, and peace. John is acting as prophet (v.2 also).
From God [the] Father and from Jesus Christ the Father’s Son: the Father and the Son are the single source of these three gifts. John affirms what he has already established about the Son in his gospel, namely He is begotten of God (1.14; 3.16). The miraculous conception of Jesus is in view which the Gnostic would have denied.
In truth and love: to receive these virtues, one must remain in the God’s truth and love God’s people.
4I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father.
I rejoiced greatly: a recent occasion was cause for happiness and well-being for John
To find [some] of your children: certain members of the church possibly visited John. Or through missionary work he came to find and still finds (perf. Tense).
Walking in [the] truth: “In the specific context of 2 John the phrase [“walking in truth’] refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.” (NET)
Just as we were commanded by the Father: i.e. through the Son (1 Jn 2.6).
5And now I ask you, dear lady—not as though I were writing you a new commandment, but the one we have had from the beginning—that we love one another.
And now I ask you, dear lady: John has a request of the church to which he writes.
Not as though…from the beginning: this is not new revelation but reminder of what they know. Cf. Jn 13.34-35; 15.12—when Jesus gave it, it was new. Now, approx. 60 yrs later, it is that which is “from the beginning” of the Christian age.
That we love one another: Present active tense. Here is the request John has for the Lord’s church to whom he writes. Love is explained next.
6And this is love, that we walk according to his commandments; this is the commandment, just as you have heard from the beginning, so that you should walk in it.
And this is love, that we walk according to His commandments: living in active obedience to God’s commandments is love (cf. John 14.15, 21, 23, 24; 15.10).
This is the commandment: i.e. love one another with the love of Christ. This is a love not merely in word or talk, but in deed and truth (1 John 3.18).
Just as you have heard from the beginning: they’ve heard once for all (aorist tense) since the first publication of the gospel.
So that you should walk in it: so that it is your present, habitual, continual direction. A walk is a career, lifestyle. Implies direction, progression, separation.
7For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist.
For: hoti, John begins to explain why walking in love & truth is so vital.
Many deceivers have gone out into the world: deceivers are equated with antichrist at the end of the verse. This is repetition of 1 John 2.18, 19. They left wandered away from the church, roving about as imposters. Their message?
Those who do not confess the coming of Jesus Christ in [the] flesh: Not some shadowy political figure rising up out of a reborn European Union; this is one who assaults the nature of Christ by denying He came in flesh. They do not speak the same word concerning Christ as the apostolic college. When Christ came from heaven to earth, He came (lit.) in flesh. John affirms that Jesus retains His humanity (“coming” present part.), which Docetics would deny. These deceivers deny the incarnation. If Christ did not come in the flesh, He could not have died for sin. If He did not die for sin, there could be no blood atonement. Without blood, there is no forgiveness.
Such a one is the deceiver and the antichrist: John uses the strongest language possible to classify these false teachers. They are opposed to Christ.
8Watch yourselves, so that you may not lose what we have worked for, but may win a full reward.
Watch yourselves: present imperative. Beware! Look out! “When error abounds in the world, our first duty is not to attack it and make war upon it; it is to look to the citadel of our own souls, and see that all is well guarded there.” (Barnes)
So that you may not lose what we have worked for: some debate concerning mss but it seems this is correct reading. Beware of allowing our work in you to be undone.
But may win a full reward: alla is strong contrast. Rather than a grievous loss, there is a full day’s wage (Gk misthon, cf. Mt 20.8). This reward is God Himself (see v.9). Hence, there can be no partial reward; either it is enjoyed in full or lost entirely.
9Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son.
Everyone…teaching of Christ: to “go one ahead” is to go beyond established boundaries of teaching and doctrine. The implication is failure to obey. Specifically, the teaching concerning the humanity of Christ, which Docetics and Dualists would deny in their attempts to progress beyond simple facts and simple moral teaching of the gospel.
Does not have God: present active indicative with negative. “They had advanced so far that they had even left God behind” (Morris). One cannot reject Christ and retain God.
Whoever…and the Son: Remaining in the apostolic teaching keeps one in God & Christ. Cf. 1 John 2.22-23, to acknowledge the Son is to possess the Father (and Son).
10If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting,
If anyone…this teaching: John is not presenting a hypothetical; indicative mood points to this being a fact—people are coming and bringing this doctrine. When they do…
Do not receive him into [your] house: present imperative (pl.). Understand: 1) John refers to teachers of false doctrine, not merely believers; 2) John refers to “official” visit, not merely private hospitality; 3) John seems to indicate that this is in regards to the church (lit. in house), not merely in-home policy; 4) John refers to teachers of false doctrine of the incarnation, not merely those who disagree with our pet traditions.
Or give him any greeting: seems to indicate an “official” welcome into services.
11for whoever greets him takes part in his wicked works.
For whoever…works: Here is how serious John is about this. This is tantamount to fellowship with the works of darkness. No encouragement is to be given to the propagators and promoters of doctrine which will separate people from God and send them to eternal ruin!
12Though I have much to write to you, I would rather not use paper and ink. Instead I hope to come to you and talk face to face, so that our joy may be complete.
Though…face to face: John has written what was of urgent importance to prevent fatalities in the body. Seems John has written with his own hand (cf. 3 John 13).
So that our joy may be complete: “Complete joy is the result of fellowship.”
13The children of your elect sister greet you.
The children…greet you: members of another congregation wish these Christians well.
Truth decay can still happen in the Church today. As the body of Christ, the chosen lady, let us practice and protect the eternal truth spoken to us by God through his Word.