2 John 1:5 kjv

And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

2 John 1:5 nkjv

And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: that we love one another.

2 John 1:5 niv

And now, dear lady, I am not writing you a new command but one we have had from the beginning. I ask that we love one another.

2 John 1:5 esv

And 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.

2 John 1:5 nlt

I am writing to remind you, dear friends, that we should love one another. This is not a new commandment, but one we have had from the beginning.

2 John 1 verses

2 John 1 5 Meaning

This verse serves as a crucial appeal from John, the Elder, to the "chosen lady" (most likely a metaphor for a local church community), emphasizing a core Christian tenet. He underscores that his plea for them to "love one another" is not a novel command but a foundational truth they have held "from the beginning" of their faith. In essence, it is a reminder to steadfastly adhere to the original, apostolic teaching of mutual Christian love, which is fundamental to genuine discipleship and serves as a bulwark against the false teachings rampant at the time.

2 John 1 5 Context

2 John is the shortest book in the New Testament, penned by "the Elder," traditionally understood to be the Apostle John, in the late first century. The letter is addressed to "the chosen lady and her children," widely interpreted as a specific local church congregation and its members, facing external challenges.

The overarching context of 2 John 1:5 is one of theological discernment and spiritual steadfastness in the face of rising false doctrines. Directly preceding this verse, John expresses joy at finding some of the lady's children "walking in truth," affirming the importance of living consistently with authentic Christian doctrine (2 Jn 1:4). This commendation naturally flows into his central appeal in verse 5.

Historically, this period was characterized by the emergence of proto-Gnostic beliefs, particularly Docetism, which denied the real, incarnate humanity of Jesus Christ, asserting that He only seemed to have a human body. Such heresies threatened the core of the Gospel and the unity of the nascent Church. John’s emphasis on "what we have had from the beginning" is a polemic against these novel, deceptive teachings, urging believers to adhere to the foundational truths of the apostolic faith rather than be swayed by innovations. The command to love one another is not merely a social nicety; it is intricately linked to holding to truth, as true love for Christ and His people involves upholding His genuine nature and teaching. The practice of authentic love thus becomes a hallmark that differentiates true believers from deceivers and a safeguard against error.

2 John 1 5 Word analysis

• And (Καὶ - Kai): A common conjunction, here serves to introduce a significant transition, moving from John's commendation to his urgent appeal. It links the observation of truth-walking to the call for love.
• now (νῦν - Nyn): An adverb emphasizing urgency or immediate relevance, signaling a shift in focus. It's not just chronological, but highlights the pressing nature of the request in the current spiritual climate.
• I ask (ἐρωτῶ - Erōtō): Though sometimes used for prayer to God, here it signifies a respectful but earnest request or appeal to a peer or subordinate. John, as the Elder, chooses a persuasive tone rather than a strict command, conveying relationship and concern.
• you (σε - Se): The singular pronoun directly addresses the "chosen lady."
• lady (κυρία - Kyria): The feminine form of kyrios (lord/master). While it can denote a literal aristocratic woman, its frequent interpretation is metaphorical, referring to a specific local church or congregation. This fits the communal nature of the advice throughout the letter and reflects common New Testament imagery (e.g., the Church as Christ's bride).
• not as though (οὐχ ὡς - Ouch hōs): A negative construction combined with a comparative adverb, clarifying that John is deliberately not presenting his plea in a certain manner. He avoids implying he's introducing something novel.
• I were writing (γράφων - Graphōn): A present participle, indicating the action of writing or intending to write, showing the direct communication of the letter.
• you (σοι - Soi): The dative singular pronoun, again addressing the lady/church directly.
• a new (καινὴν - Kainēn): This Greek word implies new in quality, unprecedented, or fresh, rather than neos, which suggests new in time (recent). John explicitly states this commandment is not new in quality or essence.
• commandment (ἐντολὴν - Entolēn): A divine injunction, a precept, a charge from an authority. It implies a moral obligation and often refers to the commands given by Christ or God's law.
• but (ἀλλὰ - Alla): A strong adversative conjunction, introducing a contrast and setting up the true nature of what John is doing.
• one which (ἣν - Hēn): A relative pronoun, referring back to "commandment," confirming it's the same category.
• we have had (εἴχομεν - Eichomen): An imperfect indicative verb, highlighting a continuous possession or ongoing experience from the past into the present. The "we" refers to the shared experience of the apostolic community and believers from the outset of the Christian movement.
• from the beginning (ἀπ’ ἀρχῆς - Ap' archēs): A profoundly significant Johannine phrase, seen throughout John's Gospel and 1 John. It typically refers to the beginning of the apostolic proclamation of the Gospel (the start of the Christian message and community) or even the pre-existence of Christ and His truth. Here, it underlines the non-negotiable, foundational nature of the command to love, a truth taught and lived since their earliest days in Christ. It contrasts with new, erroneous teachings.
• that (ἵνα - Hina): A conjunction introducing the purpose or content of the command.
• we love (ἀγαπῶμεν - Agapōmen): The present subjunctive of agapao, emphasizing a continuous and deliberate act of divine, sacrificial love. This agape love is central to Christian ethics and marks a true believer.
• one another (ἀλλήλους - Allēlous): A reciprocal pronoun, denoting mutual affection and action within the community of believers.

Words-Group Analysis:

• "And now I ask you, lady": Establishes the elder's tone – respectful and relational, yet firm. "Now" emphasizes the urgency of this direct appeal in the contemporary situation.
• "not as though I were writing you a new commandment": This crucial phrase immediately sets the context. It proactively addresses any misperception that John is introducing novel doctrine. It's about grounding believers in established truths.
• "but one which we have had from the beginning": This strongly anchors the commandment in apostolic tradition and the foundational truths taught from the very inception of their Christian faith. "We have had" implies a shared knowledge and experience among believers, reaffirming the timeless nature of the instruction against emerging heresies. "From the beginning" highlights the antiquity and unwavering authority of the command.
• "that we love one another": This succinctly states the very content of the perennial command: mutual, agape-driven love within the body of Christ. It is the defining characteristic and essential practice for believers.

2 John 1 5 Bonus section

The identity of "the chosen lady" has been extensively debated among scholars. While some support a literal prominent Christian woman (perhaps a patroness or hostess of a house church), the widespread interpretation leans towards a figurative meaning of a local church congregation. This is supported by the plural references to her "children" (the church members) "walking in truth" (2 Jn 1:4), and the collective nature of the warnings against deceivers (2 Jn 1:7-11). If indeed a church, it adds a layer of depth to the urgency of mutual love: the corporate body of Christ must manifest love within its members to effectively stand against external threats. The imperfect tense of "we have had" (eichomen) underscores the continuous possession and deeply ingrained nature of this truth among the collective of believers. It implies a shared history and unwavering commitment to what they jointly received "from the beginning" of their communal faith.

2 John 1 5 Commentary

2 John 1:5 serves as the heart of John’s brief but profound letter, steering his addressee, the "chosen lady" (the church), towards the essential practice that fortifies them against prevailing spiritual dangers. By prefacing his command with "not as though I were writing you a new commandment, but one which we have had from the beginning," John skillfully re-establishes the enduring authority and fundamental nature of Christian love. This counters the allure of novel doctrines that were undermining the purity of faith. He reminds them that agape – God’s sacrificial love – lived out reciprocally within the community, is not a recent innovation but an immutable pillar of their shared faith from its inception.

In a time marked by deceivers denying Christ's humanity, John champions love as the true path. This love, described by the Greek agape, is more than an emotion; it is an active, volitional, self-sacrificial benevolence characteristic of God himself, and the Spirit's work in believers. Its consistent practice (implied by "walk in it" in v. 6) provides both discernment against error and resilience in the truth. Walking in truth (v. 4) inherently means walking in love, for love for one another is impossible without embracing the true Christ. Thus, for John, active communal love is not merely an ethical injunction but a spiritual barometer and protective shield against deviation, ensuring steadfastness in the unadulterated Gospel.

Examples of practical usage:

• Prioritizing fundamental truths: When faced with complex or controversial issues, return to the "basics" of faith known from the beginning, such as Christ's deity and humanity, and the command to love.
• Discerning new teachings: Any doctrine that diminishes or contradicts the foundational command of love or the established apostolic truths should be viewed with skepticism, regardless of how "new" or "enlightening" it purports to be.
• Community resilience: Practicing sincere love within a church fosters unity and makes the community less susceptible to divisive false doctrines that thrive on disunity and distortion.