Very few scholars take either Greek word to be a proper name. 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. Gifts of Stock, Mutual Funds, and Retirement Accounts, CBE International’s Favorite Books of 2020, From My Point of View: Meditation on Luke 7:36-50, How Faith Mission Pioneers Understood Women’s Roles, Sign Up to Get CBE’s Academic Journal Online, O’day, Gail R., “1, 2, and 3 John” in, Smalley, Steven S. “1, 2, and 3 John” in. Was the author trying to make some kind of a hidden point to the church about her authority? 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. The basic meaning of the word is “authority” or “master.” It is very unlikely that kuria (feminine form) is a proper name. This is not a metaphor but should be read instead as actual to not minimize the legitimate meaning of the Scripture. 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. Before 1936 few English-speaking scholars doubted the traditional view that the author of the three letters ascribed to John were written by the same man who authored the Fourth Gospel. In my time as a student at The Southern Baptist Theological Seminary in Louisville, Kentucky, Dr. Dale Moody often exhorted us to “Remember that the Bible often sheds considerable light on the commentaries!” Yet all too often commentators follow the interpretations of previous commentators, like sheep following the sheep in front of them right over a cliff. 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. 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”? Why is LIMPING the theme of my blog? 53 Then each of them went home, 1 while Jesus went to the Mount of Olives. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." 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. In spite of the remaining ambiguity, I believe that we can reasonably conclude that 2 John is written to a different church in which the chosen lady was a prominent leader, possibly its pastor. 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. **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. I do not know which long-ago commentator was the first sheep over the cliff with that interpretation, but many others have followed! The verb has, perhaps, a tinge of peremptoriness about it ἐρωτῶ: "This is a request which I have a right to make." Respecting the "new commandment" and "from the beginning," see notes on 1 John 2:7. Her public ministry may have been a long-deferred desire of her heart. Jude, the shortest letter that was clearly written to a church, is twice the length of 2 or 3 John. It seems to me that many have bias of females leading in ministry. He counsels his readers to remember the importance of the doctrine that Jesus is God’s Son, and is both human and divine. If the lady and her children were all one collective metaphor for the church, why bother with the distinction at all? 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. The passage. 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. When the Christian movement faced persecution by the Romans, we know that “Babylon” became a Christian code name for Rome. 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. 2 John 1:1 Context. Philip’s four daughters, who were single women, were ministers of the Gospel in New Testament times. Paul does not mention her name; he simply refers to her as Rufus’ mother. The doctrinal content is so brief that it seems to assume the reader’s familiarity with 1 John. Perhaps God did not call her to a place of public ministry until later in life. That being said, I think it is an interesting question to ask just how 1, 2, and 3 John are related. Other examples abound in early Christian writings. In my time as a student at The Southern Baptist Theological Seminary in Louisville, Kentucky, Dr. Dale Moody often exhorted us to “Remember that the Bible often sheds considerable light on the commentaries!” Scripture portrays Jerusalem as the mother of Israel, an image that is reflected in Galatians and Revelation. But the writer was an *elder overall the churches in a large area.Much of this letter is like John’s first letter. 2 John 1:3 Grace be with you, mercy and peace from God the Father and from Christ Jesus the Son of the Father: in truth and charity. Life is often described as a journey. Some were prominent leaders in the Christian communities of the First Century AD. 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. 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. 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. 6. It seems to me that it is far more likely that there was an actual lady in some kind of leadership in this church, and the members looked to her as a spiritual parent… which often signified an authoritative, even pastoral, role (see the Apostle Paul calling Onesimus his child in the letter to Philemon). Her spiritual offspring greatly outnumbered her nine biological offspring.) 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