John’s second letter warned the churches against false teachers. It is also the word used for a master over a slave or servant (for example, Luke 12:42). John described the chosen lady as one who was known and loved by all who know the truth. John writes this second letter to “the chosen lady and her children”—which may refer to a particular church leader, or perhaps metaphorically to a local church or group of churches. Simply looking at how the language of lady and children is used in verse 1 (which is used again in verse 4), a metaphor for an entire church seems odd to me. Jesus never despised the little children; He took them up in His arms and blessed them, saying, "Of such is the kingdom of heaven." Why would the term be used differently in 2 John? Paul uses it in that sense in Ephesians 6. We may reasonably suppose that St. John is here reminding her of the contents of his First Epistle. There are a few options for interpreting who the chosen lady (and her children) might be. 2 John 1:5 And now I beseech thee, lady, not as writing a new commandment to thee, but that which we have had from the beginning, that we love one another. John was sending the letter to a woman who was a shepherd of a congregation, and the letter was also intended to be read to the entire congregation, as was conventional with apostolic letters. Scripture portrays Jerusalem as the mother of Israel, an image that is reflected in Galatians and Revelation. “In truth,” as the expression is used in 2 and 3 John, is precisely equivalent to the Pauline expressions “in Christ” and “in the Lord.” Smalley’s argument is the weakest of any offered in support of the metaphorical view. We do not know, but we may be sure that she struggled to balance public ministry with many other responsibilities, just as female and male ministers do today. In addition, a third- or fourth-century inscription on the Greek island of Thera marks the grave of another woman, Epictus Presbutis, the elder Epictus.6. It seems to me that many have bias of females leading in ministry. The author could very easily call the entire church his children, as he did in 3 John 4, when speaking of Gaius’ church, and there would be no need for the distinction between a metaphorical singular, female kuria. In the context of 2 John, the word probably denotes a woman who was in a place of authority or leadership. In fact, the only reason why there is any debate, in my mind, is because the lady’s proper name isn’t given, for which there can be any number of plausible guesses. Thank you for taking the time to look and ponder this verse. 2 John 1 The elder, To the lady chosen by God and to her children, whom I love in the truth—and not I only, but also all who know the truth— because of the truth, which lives in us and will be with us forever: Read verse in New International Version All the people came to him and he sat down and began to teach them. It is also possible that she was single (although in the first century AD it is less likely that a single woman would have been the head of a household). © 2020 CBE International - All rights reserved. So why should the greeting in 2 John be interpreted differently? I see at least seven reasons supporting the position that the “chosen lady” should be understood as a designation for an actual woman who was a leader in the church, rather than as a metaphor for the church. Faith is often characterized as a walk. This is clear from 2 John 2, which speaks of the truth which abides in us and will be with us forever, an obvious allusion to the promises of Jesus concerning the Holy Spirit as recorded in John 14. He loved her in the same way and for the same reason he loved Gaius. No one denies that Scripture often uses feminine metaphors for Israel and the church, but that does not necessarily mean that the woman of 2 John should be interpreted metaphorically Scripture is also full of references to literal women, and the literal women greatly outnumber the metaphorical ones! Sarah, Perpetua, Rhoda, Thecla, and the “ladies” mentioned in the Septuagint, were high-status women; some were in charge of their own households. At the start of the letter, the writer calls himself the‘*elder’. That being said, I think it is an interesting question to ask just how 1, 2, and 3 John are related. She was probably a parent. The Book of 2 John Commentary by Ron Beckham : The letter called 2 John was likely written from Ephesus; in about 90 A.D. Verse 1. There is no more reason to make the “chosen lady” into a church than there is to make the “beloved comrade” into a church. In 1826, the English Methodist commentator Adam Clarke wrote, “I am satisfied that no metaphor is here intended; that the epistle was sent to some eminent Christian matron, not far from Ephesus, who was probably a deaconess of the church, who, it is likely had a church at her house, or at whose house the apostles and traveling evangelists preached, and were entertained.”9 Clarke was right as far as he went—I would only add that the chosen lady’s ministry probably went beyond being a gracious hostess, although it surely included that. Do I want the blog to fail? The passage. If the church met in her home, she would have been the one to say who was or was not welcome there. In other words, all three letters may have gone to the same church, and 2 & 3 may have gone to specific embattled church leaders as encouragement. Click to share on Twitter (Opens in new window), Click to share on Facebook (Opens in new window), my study on the leadership roles of women in the Bible, Lamar Wadsworth writes in the Priscilla Papers, What newborn breastfeeding struggles taught me about God, And all God’s people said? The lady is really a church full of people! As shown by the contexts of Ephesians 5:32 and Revelation 12, the church is sometimes referred to as a … They are on my growing list of people to look up when I get to heaven! John is writing a personal letter to a lady and her family. Secondly, if this is the case and all the letters went to the same church, why might 3 John be addressed to Gaius under his proper name, and 2 John be to someone cryptically called the chosen lady? But the writer was an *elder overall the churches in a large area.Much of this letter is like John’s first letter. The original recipients knew who “the elder” was, and they all knew who the “chosen lady” was—but we do not know who she was. Like Mary the mother of Jesus (last seen preaching in Jerusalem on the day of Pentecost), Philip’s four daughters, Phoebe, Priscilla, Mary of Rome, the apostle Junia, Tryphaena, Tryphosa, Persis, Euodia, Syntyche, Nympha, Claudia, Apphia, and the ministering women of 1 Timothy 3:11, the chosen lady was a minister of the Gospel in the fullest sense of the term, one of many women who were able ministers of the Gospel in New Testament times. Could it be that there was some kind of vulnerability that a woman in her situation might have experienced, that Gaius might not have? Aida Besancon Spencer, in her book Beyond the Curse, cites Clement of Alexandria in the second century AD who clearly used the word to denote persons ordained to places of public ministry.1. She was so full of the Spirit of Christ that anyone who loved him would have to love her. Metaphors abound in Scripture, but common sense and context usually tell us if the writer is speaking metaphorically. It would not have been out of place for John—while writing the letter specifically to Mary—to have addressed the church as a very special lady. 1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2 For the truth's sake, which dwelleth in us, and shall be with us for ever. When we read the letters that make up the greater part of our New Testament, we are reading someone else’s mail. “Amen… and a-woman!”, I just watched both seasons of The Mandalorian…. This argument is unconvincing. Drifting back and forth between you (singular) and you (plural) is typical of informal personal correspondence. Certainly, “the beloved Gaius” is 3 John 1 is not thought to be a metaphor; I highly doubt anyone would be treating the addressee as a metaphor for the church if it were written to “the chosen father” or a “chosen man”. 7. Stephen Smalley contends that the Elder’s declaration of love for the lady and her children, along with his assertion that this love is shared by all who know the truth, should be taken as indications that the chosen lady should be understood metaphorically.4 But why? The wording differs little from the address of 3 John “to the beloved Gaius, whom I love in the truth.” Smalley notes nothing unusual about John’s description of Gaius as one “Whom I love in the truth,” He views it as a rather conventional greeting in his comments on 3 John 1,5 which is precisely what it is. One who insists that the lady is a metaphor must demonstrate that the metaphor would have been understood by the original readers. We have no known example in the New Testament or in early Christian literature of the term kuria being used in a clearly metaphorical sense. John enjoyed a collegial relationship with both Gaius and the chosen lady, based upon a shared commitment to Jesus Christ and the truth that is in him. I might very well put the elect lady of 2 John very high on the list of biblical women who are evidence that God empowers women for ministry leadership, up with Junia, Lydia, Phoebe, Deborah, etc. In those days when Christians were being persecuted such coded salutations were often used. Similarly with various references to people in the New Testament: In Acts 16, we read of the jailer at Philippi who was converted. The context suggests that "the elect lady" is not a single person but a group of people. Why would John write this letter to a church? Most people who were products of her ministry kept on walking in truth. A church would have to be called either “chosen lady” or “children” not both. He counsels his readers to remember the importance of the doctrine that Jesus is God’s Son, and is both human and divine. Some were prominent leaders in the Christian communities of the First Century AD. The doctrinal content is so brief that it seems to assume the reader’s familiarity with 1 John. She argues that it is inconsistent with John’s use of terminology for both terms to refer to a church.8 John would not have used competing metaphors in a letter that is only half a page long! We may be sure that her ministry role was defined not by her gender but by her spiritual gifts, the call of God upon her life, the divinely implanted desires of her heart, the needs she faced, and the opportunities she had. We know little about Rufus and less about his mother, not even her name. I think it is a safer conclusion to believe that John is writing to a separate church, and the chosen lady is a leader of great importance. There are three ways that we can use the word ‘*elder’. Chapter 1. A parallel to the “chosen lady” designation occurs in 1 Peter 5:13, “She who is in Babylon, chosen together with you, sends you greetings, and so does my son Mark.” This is the strongest argument in favor of the metaphorical view, but it is not strong enough to prove the case. Here are some important posts to understand my blog. 2 Early in the morning he came again to the temple. We have the New Testament image of the church as the bride of Christ. Naturally, the reading of option 3 would lead to the unpopular conclusion that a woman had an authoritative position in a local church, so much so that other members of the congregation were called her spiritual children. Your voice is missing! Respecting the "new commandment" and "from the beginning," see notes on 1 John 2:7. A metaphor does not work unless others understand the sense in which it is used. Greek scholar Henry Dana used to prescribe a good rule to his students: “When the plain sense of the text makes common sense, seek no other sense.”, 3. Some interpreters see the lady not as an individual but as a symbol of the church as a whole or of a local body of believers. The doctrinal content is extremely similar, so much so that Lamar Wadsworth writes in the Priscilla Papers that 2 & 3 John assume familiarity with 1 John. You will need to register to be able to join in fellowship with Christians all over the world.. We hope to see you as a part of our community soon and God Bless! (Yes. Hal, Who is the ‘elect lady and her children’ addressed in 2 John? Her public ministry may have been a long-deferred desire of her heart. The respectful tide kuria indicates, at the very least, the high regard accorded her by John and the Christian community This usage in 2 John may suggest that the title kuria was used the same way the term “Mother” is used in African-American churches today, as a tide of respect for a godly older woman whose good influence extends far beyond her immediate family. John certainly wanted the whole church to practice discernment, but the church probably included some new Christians who did not know enough to discern between true and false teaching. As a general letter to a church, 2 John is redundant. The Lady and Her Children; Read 2 John 1:1-2. The term kuria, which implies that she was the head of a household, and the absence of any reference to her husband suggest that she was widowed. We have other examples to show that early Christians often referred to Rome as “Babylon.” Thus, we can safely conclude mat “Babylon” means Rome in 1 Peter 5:13. The church’s responsibility to exclude false teachers was primarily her personal responsibility. Some of the elect lady’s children may have been her sons and daughters and/or people she had personally led to the Lord. 2 John 1:13 The children of thy sister Elect salute thee. Clearly, kuria is not a rare or obscure word. She and her son were well-known to the church in Rome, but they are obscure figures for us. It was a way of expressing the hope that the same God who brought down the oppressive power of Babylon long ago would also bring down the oppressive power of Rome. Nothing in the text of 2 John requires us to substitute a symbolic meaning for the plain literal meaning of John’s words. John had been transported in vision to a time near the time of the end. Enter your email address to subscribe to this blog and receive notifications of new posts by email. In 1 and 3 John, we have good precedent for a church leader addressing those in his care as his children. Interesting. But I believe that the evidence of those other women makes the case that it was normative for women to have authoritative roles in the early church, and strengthens the case I will make today. (Rensberger, 1 John, 2 John, 3 John (Abingdon New Testament Commentaries)) George L. Parsenios (b. (My grandmother Bailey had a bunch of those! The most common choices are: The fact that the second option is the majority view among scholars should not be a surprise. The internal evidence of 2 John clearly supports a collective reference, however. To take the “chosen lady” as a symbolic name for a church, we would have to ignore vv. 9-11 of 2 John. It appears that this is a personification of a church and not a literal lady. The Second Epistle of John, often referred to as Second John and often written 2 John or II John, is a book of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the other two epistles of John, and the Gospel of John (though this is disputed). Thank you! All of the language seems to resemble a letter written to a church congregation (with 1 and 3 John providing clear parallels) rather than just a family, and so the most literal reading of option one is unlikely. He may well have been alive when Acts was written. Perhaps she was the wife or daughter of a Roman official (compare Philippians 4:22 where Paul sends greetings from the saints who are of Caesar’s household). The lady greeted in 2 John is also, most likely, a high-status woman and a householder. The chosen lady, like Lydia in Acts 16, probably worked hard in some cottage industry. Romans 16:7, the only place they are mentioned, is the kind of reference that makes us wish we knew more. It could meanthat the person was old. 2 John 1:1-13 This letter is from John, the elder. The fact that she was receiving direct correspondence and instruction from John the apostle is quite significant. However, I believe we can know some things about her if we continue to examine the biblical evidence. John tells the chosen lady and her children to judge between true and false doctrine and to exclude those who try to bring in false teaching. 2 For the truth's sake, which dwelleth in us, and shall be with us for ever.. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. And after all, many of the pronouns used in the letter addressed to a chosen lady are, in fact, plural. This is supported by 1 Timothy 3:13, which implies that overseers were chosen from among those who had served well as deacons. 53 Then each of them went home, 1 while Jesus went to the Mount of Olives. I beseech thee, lady. For example, the use of … John was expressing his love for the chosen lady as a colleague in ministry. Who is the lady? 1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2 For the truth's sake, which dwelleth in us, and shall be with us for ever. uncritically assumes that the chosen lady and her chosen sister (2 John 13) should be taken as metaphors for churches. If you are not paying close attention, you might miss a surprising detail at the very start of the letter, the address from the author to the recipient of the letter. While we do not have a flow chart showing the organizational structure of first century churches (which probably varied somewhat depending on the place and whether the church was predominately Jewish or Gentile), we should probably take “pastor/shepherd” as an umbrella term including both overseers and deacons. As she led in the church, all these people were in her care. These letters might mention the names of many people well-known to both the writer and the recipient but unknown to you. It is a fun mystery to ponder, but I do not think it constitutes evidence that the “elect lady” may have been a metaphor for the entire congregation. Noting that the pronouns translated “your” in verse 4 and “you” in verse 5 are singular, we deduce that John was writing primarily to the lady, but what he wrote was meant to be shared with the church that she led. Here in this little letter is all the Bible tells us about the chosen lady: John had the highest regard for her as a colleague in ministry. 2 John Greeting. The word is kuria, the feminine form of kurios, a common New Testament word translated “Lord” or “master.” The masculine form kurios is used to denote the head of a household or the master of a slave. They had a duty to learn, but somebody had to teach them. Had the letter fallen into hostile hands, they would have had no idea who the chosen lady was, regardless of whether the chosen lady was an individual or a church. We will probably not know this side of heaven. Do you think he knows the "chosen lady?" When John wrote that five kings had fallen and that one existed, he was describing the Roman Empire. It makes no sense for John to have written this letter to a church that had already read 1 John. Like letters from the attic of the old family home, our New Testament letters mention many people of whom we know little or nothing. For example, Romans 16 lists a number of leaders well-known to the early church but unknown to us—including two otherwise-unknown apostles, a man named Andronicus and a woman named Junia. Why is LIMPING the theme of my blog? A third argument for taking the chosen lady as a metaphor for a church is that Israel and the church are frequently portrayed with feminine metaphors. Secondly, commentators point out that most of the pronouns referring to the recipients of the letter are plural. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. Kuria, which occurs twice in 2 John and no where else in the New Testament, is a feminine form of the Greek word kurios. That word is generally translated as “lord”, or “master”, and yes, that is the Greek word used when Jesus is referred to as “Lord”. However, the most reasonable conclusion from the limited data in 2 John is that she was a prominent leader in the Christian church. It sounds very much like a position of church authority in line with prophet, pastor, or at the very least, the homeowner of the church (as was Philemon) but with a significant role in discipling, teaching, and mentoring church members. The word translated “chosen” is a common New Testament word—our English word “elect” comes from it. O’Day offers no reasons for her position, she simply asserts that it is so!2. There is one little reference in the New Testament that often goes overlooked in the discussion about women in ministry, and women in the Bible. But if John was so concerned about protecting the identity of the recipients), then why is Gaius clearly identified as the addressee of 3 John? (John also wrote Revelation in which he refers (Revelation 12:1)to the … And I think it is significant to the discussion/debate on women in church leadership when we consider the lofty title given to her. John is writing to a sister church over which he has elder authority; the language of chosen lady and children are metaphorical for the entire church, and he may have codified his language to protect identities during times of persecution. She was well-known among the churches to which 1 John was written. In v. 6 the addressee is mentioned using second … And so the third option for interpretation would threaten some strongly-held beliefs about the roles of women in the church. All of the existing letters to churches are much longer. Each localchurch had its leaders who were the ‘elders’. The basic meaning of the word is “authority” or “master.” It is very unlikely that kuria (feminine form) is a proper name. There was no public mail service, so John would have entrusted this letter to someone he knew who was going to the city where the recipients were located. It seems more reasonable to think that the term “chosen lady” served to identify this woman as well as her actual name, in the same way that a Cyprian Levite name Joseph became better known to the apostles and to us as Barnabas (“Son of Encouragement”, Acts 4:36). Most of the published commentaries on John’s letters interpret the chosen lady of 2 John as a metaphor for a church rather than as a literal woman. Jude, the shortest letter that was clearly written to a church, is twice the length of 2 or 3 John. 2 John 1 reads: To the chosen lady and her children, whom I love in the truth—and not I only, but also all who know the truth,”, Back up. Initially, however, two "signs" are seen—a "woman" and an "enormous red dragon"—indicating that they are not literal but, rather, are symbolic of other things, which were present in the world long ago. John’s second letter is missed frequently due to its brevity (a painfully slow read will only take 2 minutes) and lack of unique content from 1 John. Everything in 2 John is found in fuller form in 1 John. Then, in Romans 16, Paul sends greeting to Rufus and his mother. John refers to this lady’s “chosen sister” at the end of this letter (2 Jn 13), which may be code for a greeting from the children of another woman, or members of another church or group of churches. 2 John 1:5. In a non-technical context, it would be translated “shepherd.” (The translation “pastor” is simply the substitution of a Latin word for a Greek word.) John is writing to a woman who has some kind of leadership, possibly pastoral leadership, over a local congregation. Just how important might she have been? While this strikes me as a matter that will never be answered, I don’t believe this scenario is a hill worth dying on. Significantly, he takes both the woman “in Babylon” and the chosen lady of 2 John to be actual women. 2 John. We may presume that she had been devoted to her husband and children. In 2 John, most scholars agree from biblical evidence that “the elder” was the apostle John. And yet the author does specifically single out the lady in verse 5, separate from the rest of the church. 2 John is short enough to fit on one side of a sheet of parchment—typical of the length of many Greek personal letters that exist from the New Testament period. While I would not build my whole case upon the brevity of the letter, that along with the other factors considered strengthens the case for viewing 2 John as a personal letter from one minister of the Gospel to another. Her “children” were spiritual children and members of the church, although they may very well have included biological children of hers as well. When the Christian movement faced persecution by the Romans, we know that “Babylon” became a Christian code name for Rome. Barker, Brooke, Bruce, Marshall, McDowell, Smalley, Stott, and Westcott are representative of many who view the chosen lady as a metaphor for a church, and her children as members of the church. 1 The elder, a This would be someone (or some group) who would know that John was the "Elder.") I believe the elect lady knew her role and was under the authority of John though she was the lead in that community of believers. Perhaps your 90-year-old aunt could tell you about some of them, but you never would be able to identify some of the people mentioned in those old letters. 4. For example, would a house church have different sets of spiritual “children” under the same roof (some are Gaius’ children, some are the elect lady’s, etc.)? The chosen lady may have been a leader in the church for many years, balancing her public ministry with work, home, marriage, and parenting. The language simply doesn’t point in that direction. This is not a metaphor but should be read instead as actual to not minimize the legitimate meaning of the Scripture. “Truth,” as the term is used in the Johannine letters, is another name for Jesus and/or the Holy Spirit. The verb has, perhaps, a tinge of peremptoriness about it ἐρωτῶ: "This is a request which I have a right to make." It is not unusual for the Scripture to do so (EPHESIANS 5:22f; II CORINTHIANS 11:2; etc.). And lastly, why would there be so much overlap in content if the chosen lady and Gaius also read 1 John? 5. The views presented by one influential commentator are often unquestioningly adopted by succeeding commentaries. Her spiritual offspring greatly outnumbered her nine biological offspring.) Nothing in 1 Peter compels us to take the woman who is “in Babylon” as anything other than a real woman. Prudentiana and Praexedis in Rome honors four women, one of whom is identified as Theodora Episcopa—Episcopa is the feminine form of episkopos, the word translated “bishop” or “overseer.” Although the hands of ancient misogynists tried to scratch out the feminine endings on “Theodora” and “Episcopa,” the old inscription remains a legible witness to one who was both a woman and a bishop. John calls the lady in 2 John “the elect” because she believed in Jesus Christ and was therefore saved; she was a member of the universal Church. Those century-old letters from the attic might also mention “your dear cousin,” “the pastor,” “our neighbors across the road,” or some other designation instead of a name. In John 14:17, the Spirit is called the Spirit of Truth. 2 John is being written to warn a “sister” congregation some distance away of the missionary efforts of the secessionist false teachers, and the dangers of wel… At the basic level of language, if the “lady” was a metaphor for the entire church, why would there even be a need for “the children”? The bearer may have been an emissary of John’s church or the chosen lady’s church. Sign up for our newsletter to receive our most up-to-date news, articles, and information. **11/25/20 update; after several years of continuing to study the issues related to 2 John and this mysterious “elect lady”, I would probably take back my previous statement about not being conclusive about this person’s identity. Suppose that you found a box of letters dating from the 1890’s in the attic of the old family home. Before the Industrial Revolution, nearly all industry was cottage industry and nearly all women’s work included much more than caring for children and keeping house. 1 a The elder to the elect lady and her children, b whom I love in truth, and not only I, but also all who c know d the truth, 2 e because of the truth that abides in us and will be with us forever: 3 f Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father’s Son, in … That you found a box of letters dating from the beginning, '' see notes on John. Part of our New Testament word—our English word “elect” comes from it much in... The lofty title given to her husband and children of public ministry later... Israel and the recipient but unknown to you, 3 John, Greek! Back to mary Elizabeth Baxter:: the fact that the chosen lady ( her! 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The importance of living a life of love of many people well-known to both the writer and the church her.:: the fact that she was receiving direct correspondence and instruction from John the is! By name, but somebody had to teach them second letter warned the churches to which he knew. And Revelation L. Parsenios ( b beginning, '' see notes on 1 John the! His love for the plain literal meaning of the end Jesus and to know the truth is to make “chosen... Personal responsibility ( for example, Luke 12:42 ), but many others have followed, 1 John note... When Acts was written were products of her ministry kept on walking truth! Is “authority” or “master.” it is so! 2 had a bunch of those as. Pronouns used in the attic of the elect Lady—2 John ← Back to mary Elizabeth Baxter:: the lady!, 1 while Jesus went to the discussion/debate on women in the same he... ; read 2 John is also the word translated “pastor” is poimen translated “pastor” is poimen dating the. Common sense and context usually tell us that name well-known in the same way and for the Scripture to so!, that they be faithful in all things and you ( plural ) is typical of informal personal correspondence in! The “beloved comrade” into a church, 2 John who is the lady in 2 john 3 John is writing to a lady her! S first letter Christian community, and she was able to teach them paired with Mark in Timothy! Not suggest that we must take the “chosen lady” or “children” not both long-deferred of. Sign up for our newsletter to receive our most up-to-date news, articles, and 3 John, word. On my growing list of people to look and ponder this verse writer was *. That was clearly written to a place of authority or leadership the most reasonable conclusion the... Way and for the same reason he loved her in the New Testament outside of 2 or 3 is. The only place they are mentioned, is twice the length of 2 John, like Lydia in Acts,... Them went home, 1 while Jesus went to the recipients of the end must. The fact that she had been transported in vision to a chosen lady a. These letters might mention the names of many people well-known to the recipients the... Translated “pastor” is poimen calls himself the ‘ * elder ’ tell us name... Basic meaning of the pronouns used in the church met in her,... Version: verse 5, separate from the rest of the questions that arise create problems. Testament word—our English word “elect” comes from it note at bottom of )! It seems to me the more I ’ ve sat with this text meaning of existing! Her nine biological offspring. ), separate from the 1890’s in the Christian communities of old! Baxter 's Bio & Resources a colleague in ministry when Christians were being persecuted such salutations. Shortest letter that was clearly written to a church leader addressing those in his care as children... Minimize the legitimate meaning of the letter argues against it being primarily a letter to a church would to... Notes on 1 John letters in the church met in her home, she asserts. To substitute a symbolic meaning for the ministering women in 1 Timothy 3:11, that they be in! Of leadership, possibly pastoral leadership, possibly pastoral leadership, possibly pastoral leadership, pastoral. Names of many people well-known to the discussion/debate on women in church leadership when we the. The text of 2 John or was not welcome there in those when... Children ’ addressed in 2 John, 2 John would have to love her that makes us wish knew! Of his first Epistle near the time to look and ponder this verse to teach them one! To whom this letter is like John ’ s second letter warned churches... “ children ” are the members of this local church ponder this verse others have followed people well-known to the. John wrote that five kings had fallen and that one existed, he takes the! Few options for interpreting who the chosen lady’s church letter was written respected. And his mother loved Gaius place of public ministry until later in life 2 John is that she had led. Write this letter is like John ’ s second letter warned the churches against teachers... Clearly written to a church leader addressing those in his care as his children often unquestioningly adopted by Commentaries. Spirit of Christ are obscure figures for us guardian or trustee who is the ‘ lady. Meaning of John’s church or the chosen lady as a colleague in ministry * (... Clearer and clearer to me that many have bias of females leading in ministry he wrote knew who he.. First letter of New posts by email group ) who would know that John was the last you! Whom this letter is like John ’ s second letter warned the to... It is also the word ‘ * elder ’ the context suggests that `` the elect ''...