The apostle John was one of Jesus' twelve disciples, the son of Zebedee, and the brother of James. Before his call by Jesus, John was a fisherman on the Sea of Galilee, along with his father and brother (Matt. 4:18-22; Mark 1:16-20). His mother was probably Salome (Matt. 27:56; Mark 15:40), who may have been a sister of Mary (John 19:25), the mother of Jesus.

Although it is not certain that Salome and Mary were sisters, if it were so it would make James and John cousins of Jesus. This would help explain Salome's forward request of Jesus on behalf of her sons (Matt. 20:20-28). The Zebedee family apparently lived in Capernaum on the north shore of the Sea of Galilee (Mark 1:21). The family must have been prosperous, because the father owned a boat and hired servants (Mark 1:19-20). Salome the mother provided for Jesus out of her substance (Mark 15:40-41; Luke 8:3). John must have been the younger of the two brothers, for he is always mentioned second to James in the Gospels of Matthew, Mark, and Luke.

The brothers Zebedee were among the first disciples called by Jesus after His baptism (Mark 1:19-20). This happened immediately after the call of two other brothers, Simon Peter and Andrew (Mark 1:16-18), with whom they may have been in partnership (Luke 5:10). Three of the four - Peter, James, and John - eventually became Jesus' most intimate disciples. They were present when Jesus healed the daughter of Jairus (Mark 5:37; Luke 8:51). They witnessed His transfiguration (Matt. 17:1,2; Mark 9:2; Luke 9:28-29), as well as His agony in Gethsemane (Matt. 26:37; Mark 14:33). Along with Peter, John was entrusted by Jesus with preparations for the Passover supper (Luke 2:8). For more information, see The Apostles.

The brevity and lack of a specific address for II John led to its neglect in the early church. Few early Christian leaders made reference to it, but some knew of the epistle. Eusebuis placed it and II John among the disputed books of the New Testament, but after his time both writings were generally received with little dispute.

The writer described himself as "the elder", and many have seen this as an affectionate title for the aged apostle John. This epistle has a similarity of style and vocabulary with I John and with John's Gospel The false teaching of II John 7 is similar to that of I John 4:1-3. Some have felt that an unknown "John the Elder" penned this writing, but this elder is a shadowy figure whose existence is uncertain. It is best to see John the apostle as the elder who wrote these words.

Author: The Apostle John

Date: Around the year 90 A.D.

Theme: Warning against false teachers

Key Words: Love, truth

Author: Although the early testimonies about the authorship of II and III John aren't as strong as in the case of I John, these epistles are, however, tied to the apostle by the vocabulary and general thematic. John addresses his second epistle "to the elect lady and her children", which indicates that the addressee was a respectable Christian mother, whose children persevered in the faith (v.4). The author, furthermore, includes salutations from the nieces and nephews (v. 13). From the way that he addresses her in the first verse (in Greek: eklekte kyria), many commentators have speculated about her personal name, suggesting "the elect Kyria", "the lady Electa" and "Electa Kyria". Others suggest that this designation doesn't point out any individual, but that it's the personification of the local church. "Her children" would be members of that church, and "the children" of her "elect sister" would be the members of the local church in the place from which John writes. A definitive conclusion doesn't seem possible, in that the question remains open.

Date: The weight of the evidence points out that John wrote the three epistles that bear his name around 90 A.D., a few years after the gospel of John was written.

Occasion and Purpose: The Second Epistle of John was dedicated to the relationship between the true Christian and the hospitality offered to the teachers who traveled from church to church. Sometimes that hospitality was abused. False teachers, probably the same group mentioned in I John, were confusing the Christian community. Thus, John sent instructions about which itinerant teachers should be received and which ones should be rejected. The genuine Christians, who could be recognized by the orthodoxy of their message (v.10), were deserving of it; but the teachers of heresies, especially those who denied the resurrection (v.7), should be rejected. John also praised the "elect lady" for walking in truth.

Content: John encourges the "elect lady" to continue showing hospitality, but he warns against the abuse of Christian companionship. Throughout the epistle he stresses the truth as the basis and proof of the brotherhood among Christians. He particularly insists on the correct belief concerning Christ's incarnation, and affirms that all those who reject this reality have separated themselves from the doctrine of Christ (v.9). He urges the readers of the letter that they should stay close to Christ, remaining in the truth.

Literary Form (HBH): this writing is more clearly in letter form than I John. John mentioned specific recipients and also included a final greeting. He wrote to a specific community with a doctrinal problem. The epistle contains no reference or allusion to the Old Testament.

Personal Application: John's message isn't limited to his time, because those seductive teachings continue to threaten the stability of the Church. The epistle reminds us that we should receive Jesus as the Son of GOD, not as a son of GOD or as a powerful god. John warns us about those who go beyond the doctrine of Christ to accept new teachings and leave the apostolic doctrine behind (v.9). To receive such people is to identify with their evil works (v.11) and run the risk of losing faith (v.8).

Christ Revealed: John presents the deity of Christ (v.3) as well as his humanity (v.7). Everyone who denies the fundamental truth about the divine and human person of Christ (v.3) doesn't have GOD (V.9). John sees companionship as a distinctive feature of the Christian life, but insists that biblical brotherhood isn't possible where the apostolic doctrine about the person and work of Christ is denied or compromised.

The Holy Spirit in Action: Although the epistle doesn't mention the Holy Spirit specifically, his ministry is evident, praticularly giving testimony about the truth concerning the person of Christ. The Spirit places the true Christian in conditions of distinguishing false doctrines and "remaining in the doctrine of Christ".

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