Exegesis and Exposition of 2 John 12-13

2 John 12-13: Conclusion of the Letter Exegesis and Exposition of 2 John 12-13 2 John 12 Though I have many things to write to you, I do not want to do so with paper and ink; but I hope to come to you and speak face to face, so that your joy may be made full. 13 he children of your chosen sister greet you. (NASB95) The conclusion of this epistle contains a final greeting from the apostle John as well as a greeting from another church. John states in verse 12 that even though he was able to communicate in writing many other subjects to the recipients of this epistle, he by no means wanted to with paper and ink. But rather, he states that he was absolutely certain and confidently expected to arrive in their presence. Specifically, he wanted to speak with them in a face to face manner in order to cause his and their joy to exist in a maximum state. Lastly, he passes along a greeting from a church which John was teaching in at the time he wrote 2 John. He calls this church the children belonging to your elect sister. 2 John 12 2 John 12 Though I have many things to write to you, I do not want to do so with paper and ink; but I hope to come to you and speak face to face, so that your joy may be made full. (NASB95) John Has Many Things to Write Though I have many things to write to you is composed of the following: (1) accusative neuter plural form of the adjective polus (πολύς), many things (2) nominative masculine singular present active participle form of the verb echō (ἔχω), though I have (3) dative second person plural form of the personal pronoun su (σύ), to you (4) present active infinitive form of the verb graphō (γράφω), to write. Asyndeton Under the inspiration of the Holy Spirit, the apostle John is employing the figure of asyndeton, which means that he is not using a connective word between his statement here in verse 12 and his previous statement in verse 11. He uses this figure in order to mark a transition from the body of the letter to its conclusion. 2013 William E. Wenstrom, Jr. Bible Ministries 1

Echō The verb echō means to possess the ability or the capacity to perform a particular action. Its object is the adjective polus (πολύς), many things which refers to various doctrinal subjects, which the apostle John wants to teach the recipients of this epistle when he returns to them. Therefore, the verb denotes that John possessed the ability or the capacity to communicate in writing various subjects to the recipients of this epistle. The participle form of the verb is a concessive participle, which implies that the state or action of the main verb is true in spite of the state or action of the participle. The main verb here in verse 12 is the first person singular aorist passive indicative form of the verb boulomai, I do want whose meaning is emphatically negated by the negative particle ouk, not. Therefore, the participle form of the verb echō implies that John s emphatic refusal to communicate various teachings in writing to the recipients of the epistle was true in spite of the fact that he possessed the ability to do so. It indicates that even though John possessed the ability to communicate various doctrinal subjects in writing to the recipients of the epistle, he by no means wanted to do this but rather he wanted to communicate these things in a face to face manner. The active voice denotes that the subject performs the action of this verb indicating that the apostle John as the subject possessed the ability to communicate in writing to the recipients of this epistle many subjects pertaining to the Christian way of life. The present tense is a customary or stative present indicating that the apostle John existed in the state of possessing the ability to communicate many subjects in writing to the recipients of this epistle. Grapho In 2 John 12, the verb grapho is used with John as its subject and refers to his act of communicating in writing to the recipients of this epistle various subjects, which pertain to the Christian way of life. The infinitive form of the verb is complementary meaning that it is completing the thought of the verb echō and thus telling the reader what it is that John possessed the ability to do. He could communicate in writing various subjects pertaining to the Christian way of life. The active voice denotes that the subject performs the action of this verb indicating that the apostle John as the subject possessed the ability to communicate in writing various subjects pertaining to the Christian way of life. The present tense is a customary or stative present indicating that the apostle John existed in the state of possessing the ability to communicate many subjects in writing to the recipients of this epistle. 2013 William E. Wenstrom, Jr. Bible Ministries 2

Su The plural form of the personal pronoun su means all of you and is referring to the recipients of this letter who resided in a house church in Ephesus and speaks of these Christians as a collective whole or corporate unit. The personal pronoun su is used in a distributive sense meaning each and every one of you without exception regardless of race, gender or social status. This would indicate that John is telling his readers that even though he possessed the ability to communicate in writing to the recipients of this epistle various subjects pertaining to the Christian way of life, he by no means wanted to do this but rather wanted to communicate these things in a face to face manner. This word is functioning as a dative indirect object meaning that it is receiving the direct object of the verb grapho, which is the adjective polus, many things, which refers to various subjects pertaining to the Christian way of life. Polus In classical literature polus was used: (1) of number: many (2) of size, degree, intensity: much, mighty (3) of value or worth: worth much, of great consequence of space: large, wide (4) of time: long. The word could be employed as a partitive genitive and with adjectives, with or without the article of persons or things well known and could be used with abstract nouns. Polus was often utilized as a substantive and had an adverbial usage as well in classical writings. It was also employed as an adverb could be used: (1) in the neuter: much (2) of repetition: often (3) of earnest commands and entreaties (4) of degree: far, very much (5) of space: a great way, far (6) of time: long (6) of probability. Also, when functioning as an adverb polus is frequently joined with adjectives and adverbs. In these instances it is used with a comparative to increase its comparative force. It is also used with a superlative adjective as well as with a positive adjective to add force to the adjective. Lastly, polus was employed with prepositions of space, time or degree. Polus has three major categorical usages: (1) Positive (2) Comparative (3) Superlative. It can function in one of two ways when used as either a positive, comparative or superlative: (1) adjective (2) substantive. As a positive adjective it can precede or follow a noun. When employed as a positive adjective with a noun in the plural it can have the following meanings: (1) many (2) numerous (3) large (4) great (5) extensive (6) 2013 William E. Wenstrom, Jr. Bible Ministries 3

plentiful. It can denote the following when functioning as a positive adjective and used with a noun in the singular: (1) quantity: much, large, great (2) degree: much, great, strong, severe, hard. Polus means many referring to persons as a positive substantive when used without the article and the many, the majority when employed with the article. The positive substantive use of polus can also be translated many things, much without the article and with the article present is can be rendered many. Polus as a positive substantive is sometimes used in the accusative case as an adverb and can have the following translations: (1) greatly (2) earnestly (3) strictly (4) loudly (5) often. As an accusative singular positive substantive in the accusative case it means much. Polus as a comparative adjective with a plural noun can be translated many, more and with a singular noun it can mean more, greater. When utilized as comparative substantive it can mean the majority, the most. As a superlative adjective with a plural noun the word means most and with a singular noun it can be rendered greatest. It has an elative usage when employed as a superlative adjective and means very great, very large. Lastly, polus means the majority, the most when employed as a superlative substantive. In 2 John 12, the adjective polus is functioning as a substantive many other subjects since it is referring to many other subjects, which John wanted to communicate to the recipients of this epistle in a face to face manner rather than by a letter, which are in addition to the subjects he communicated in this epistle. The substantive use of the adjective polus is functioning as an accusative direct object meaning that it is receiving the action of the verb grapho. John Does Not Want to Write concerning These Many Things I do not want to do so with paper and ink is composed of the following: (1) emphatic negative particle ouk (οὐκ), not (2) first person singular aorist passive indicative form of the verb boulomai (βούλοµαι), I do want (3) preposition dia (διά), with (4) genitive masculine singular form of the noun chartēs (χάρτης), paper (5) conjunction kai (καί), and (6) genitive neuter singular form of the adjective melan (µέλαν), ink. Boulomai In classical Greek boulomai indicates a rational, planned desire as opposed to thelo, which suggests a more impulsive wish. The word has the idea of wish, intend, want, purpose, or desire. It means to desire, to have or experience something, with the implication of some reasoned planning or will to accomplish the goal, thus to desire, to want, to will. 2013 William E. Wenstrom, Jr. Bible Ministries 4

In 2 John 12, the verb boulomai means to desire, to want to do something and its meaning is emphatically negated by the emphatic negative particle ouk. Together, these two words denote that John by no means wanted to communicate in writing to the recipients of this epistle many other subjects. The aorist tense of this verb is an epistolary aorist which is a use of the aorist indicative in which the author self-consciously describes his letter from the time frame of the audience. Here it is of course from the standpoint of the recipients of this epistle. John puts boulomai in the aorist tense here because from the perspective of the recipients of this letter, this letter would have already been written. The passive voice of boulomai is a deponent passive meaning that though it has a passive voice form, it has an active meaning indicating that John as the subject performs the action of the verb, which is negated by the emphatic negative adverb ouk. The indicative mood of the verb is declarative meaning that it is presenting this assertion as a non-contingent or unqualified statement. Dia chartou kai melanos The noun chartēs means sheet of papyrus paper referring to papyrus strips bounded together in a flat configuration for writing upon. The adjective melan means ink referring to writing fluid commonly made of soot or carbon and a colloidal substance such as oil or resin. The conjunction kai means and since it is used as a copulative joining these two words together. The preposition dia means with or by means of since it is functioning as a marker of means indicating that John by no means wanted to communicate in writing to the recipients of this epistle with paper and ink. John s Confident Expectation of Speaking to His Readers Face to Face But I hope to come to you and speak face to face is composed of the following: (1) conjunction alla (ἀλλά), but (2) first person singular present active indicative form of the verb elpizō (ἐλπίζω), I hope (3) aorist middle infinitive form of the verb ginomai (γίνοµαι), to come (4) preposition pros (πρός), to (5) accussative second person plural form of the personal pronoun su (σύ), you (6) conjunction kai (καί), and (7) accusative neuter singular form of the noun stoma (στόµα), face (8) preposition pros (πρός), to (9) accusative the neuter singular form of the noun stoma (στόµα), face (10) aorist active infinitive form of the verb laleō (λαλέω), speak. 2013 William E. Wenstrom, Jr. Bible Ministries 5

Alla The strong adversative conjunction alla means but since it is a marker of an emphatic contrast. The word is marking an emphatic contrast between John s refusal to write to the recipients of this epistle many other subjects, which are in addition to the ones he communicated in this epistle and his confident expectation of speaking with them with regards to these subjects in a face to face manner. Elpizō The verb elpizō means, to have a confident expectation of something or to confidently expect something to take place. Both the noun elpis and the verb elpizō are used to translate Hebrew words in the Old Testament, which denoted confidence and trust. The God of the Bible was faithful in fulfilling His promises, therefore, when the words elpis and elpizō are used in the Septuagint and the Greek New Testament they were used to denote absolute confidence and trust in the Lord. The Greeks had no one that they could absolutely trust with certainty in fulfilling a promise. Both elpizō and elpis most often function as equivalents for terms, which denote faith and trust. Elpizō is used to translate the following Hebrew words in the LXX: (1) Batach, to trust (2 Kings 18:5; Ps. 4:5; Mic. 7:5). (2) Galal, to trust (Ps. 22:8). (3) Chasah, to trust (Ps. 16:1 [15:1], 31:1 [30:1], 91:4 [90:4]). (4) Chashaq, to hide, to take refuge, to love (Ps. 91:4 [90:14]). (5) Yachal, Piel: to wait, hope (Ps. 31:24 [30:24], Hiphil: to wait, hope (Ps. 38:15 [37:15]). (6) Qawah, to wait ; Piel: to long for, desire (Jer. 44:14 [51:14]). (7) Rechats, Hithpael: to trust in (Dan. 3:28-Aramaic). When elpizō is associated with the Hebrew words for confidence and trust, the Greek term acquires content, which is distinctly different from the original sense of the Greek understanding. This background made the verb elpizō and the noun elpis suitable for the writers of the New Testament as an expression for the Christian s confidence and trust in the Lord. The noun elpis and the verb elpizō are principally terms, which were employed by Paul. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the verb elpizō: (1) to look forward to something with the implication of confidence about something, coming to pass, hope, hope for (2) to look forward to something in view of the measures one takes to ensure fulfillment, expect (Page 319). Louw and Nida lists the following: (1) to look forward with confidence to that which is good and beneficial to hope, to hope for, hope (25.59) (2) to expect, 2013 William E. Wenstrom, Jr. Bible Ministries 6

with the implication of some benefit to expect, to hope (30.54) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Analytical Lexicon of the Greek New Testament: (1) in the sense of counting on something expect, await, hope for (2) as relying on a basis of confidence hope in, trust in, confide in (Page 145). In 2 John 12, the verb elpizō means to confidently expect something to take place. It indicates that John confidently expected to arrive at the location in which the recipients of this epistle were geographically located and communicate with them in a face to face manner. The present tense of the verb is a customary or stative present used to signal an ongoing state indicating that John existed in the state of confidently expecting to arrive at the location in which the recipients of this epistle lived. The active voice of the verb is a stative active indicating that John as the subject existed in the state of confidently expecting to arrive at the geographical location in which the recipients of this epistle resided. The indicative mood is declarative presenting this Pauline assertion as a non-contingent (unqualified) statement. Ginomai The verb ginomai means arrive since it denotes a change of location indicating that John confidently expected to arrive at the geographical location in which the recipients of this epistle lived. The aorist tense of the verb is ingressive which is used to stress the entrance into a particular state. Here it denotes John entering into the state of arriving at the geographical location in which the recipients of this epistle lived. The middle voice of the verb ginomai is a deponent middle meaning that though it has a middle voice form, it has an active meaning indicating that John as the subject performs the action of the verb. The infinitive form of the verb is complementary meaning that it is completing the thought of the verb elpizō and thus telling the reader what it is the object of John s confident expectation. Su The plural form of the personal pronoun su means all of you and is referring to the recipients of this letter who resided in a house church in Ephesus and speaks of these Christians as a collective whole or corporate unit. The word is the object of the preposition pros, which denotes John arriving in the company of or in the presence of the recipients of this epistle. 2013 William E. Wenstrom, Jr. Bible Ministries 7

Kai The conjunction kai means that is since it is epexegetical meaning that the word is introducing a statement which presents explains specifically the purpose of the apostle John arriving in the presence of the recipients of this epistle, namely so as to cause their joy to exist in a maximum state. Laleo Laleo was a common word in antiquity and is found often in both the Septuagint (LXX) and the Greek New Testament as would be expected and means to say, to speak, to communicate. It differs in meaning from lego, which also involves speech in that lego refers to the articulated utterance of human language whereas laleo refers to the words that are uttered, to the verbally expressed thoughts of the speaker. Lego refers to content of speech whereas laleo refers only to the fact that one has spoken. It does not refer to content but to the fact one has opened their mouth to speak as opposed to remaining silent. Here in 2 John 12, the verb laleo refers to the act of the apostle John speaking in the presence of the recipients of this epistle in the sense of communicating the Word of God to them. The aorist tense of the verb is ingressive which is used to stress the entrance into a particular state. Here it denotes John entering into the state of speaking in the presence of the recipients of this epistle. The active voice of the verb indicates that John as the subject performs the action of the verb. The infinitive form of the verb is complementary meaning that it is completing the thought of the verb elpizō and thus telling the reader another object of John s confident expectation. Stoma pros stoma The noun stoma literally means mouth and the preposition pros marker of being in the presence of someone. Therefore, this expression literally means mouth to mouth but idiomatically it means face to face or person to person. John s Desire to Give His Readers Joy So that your joy may be made full is composed of the following: (1) conjunction hina (ἵνα), so that (2) articular nominative feminine singular form of the noun chara (χαρά), joy (3) genitive first person plural form of the personal pronoun egō (ἐγώ), which means our. (4) nominative feminine singular perfect 2013 William E. Wenstrom, Jr. Bible Ministries 8

passive participle form of the verb plēroō (πληρόω), made full (5) third person singular present active subjunctive form of the verb eimi (εἰµί), may be. Hina The conjunction hina is employed with the subjunctive form of the verb eimi, may be in order to form a purpose clause that expresses the intention of the action of the verb elpizō. This indicates that the conjunction is introducing a clause which presents the purpose of John speaking in the presence of the recipients of this epistle. John s expressed intention to visit the recipients of this epistle in order to speak with them face to face indicates that this is a purpose clause rather than a result clause. A result expresses the outcome of the action of the main verb whereas the purpose expresses the intention of the action of the main verb. John is expressing his intention to visit his readers indicating his emphasis with hina is to mark his intention for speaking to his readers face to face. Classical Usage of Chara Chara appears in classical Greek from the seventh century B.C. and is attested from Homer onwards. It means joy, delight in an active sense in something or resulting from some experience. The word marked events of significance such as a king s accession to the throne, weddings, and holidays and denotes both the state and the object of the joy. It is the joy and happiness experienced as a result of charis, grace, which brings well-being to men and is the individual experience or expression of this well-being, thus contentment. Religiously chara denotes festal joy in Hellenism. The noun is less common than the verb chairo in the writings of Plato and in Aristotle chara is almost completely replaced by hedone. In Stoic writings, chara is a special instance of hedone, pleasure, delight, which is one of the four basic affections: (1) Lupe (2) Phobos (3) Hedone (4) Epithumia. Since the Stoics, unlike Platonists and Peripatetics, think all emotions are defective judgments of the logos, chara is viewed negatively. Liddell and Scott list the following: (1) Joy, delight (2) In concrete sense, a joy, of persons(greek-english Lexicon, New Edition, page 1976). Septuagint Usage of Chara Chara appears 43 times in the Septuagint and is used to translate the Hebrew words simchah), joy, gladness, sason, joy. It is distinguished from charis, which most frequently translates chen, grace, favor. For the most part words 2013 William E. Wenstrom, Jr. Bible Ministries 9

from the stem samah, to be glad, also gil, rejoice, and sus, to be glad, are rendered by the verb chairo. Joy and celebration followed King Xerxes edict allowing the Jews to assemble and to protect themselves (Esther 8:17; 9:17-18). Chara is an external and internal response to the Lord s triumphing over Israel s enemies (Ps. 126:2 [LXX 125:2]) and is also a possession of the righteous. (Prov. 29:6) and is not just inward, but has cause and finds expression thus aims at sharing. New Testament Usage of Chara The noun chara occurs 59 times in the New Testament and 5 times in the epistle to the Philippians alone (1:4, 25; 2:2, 29; 4:1). Louw and Nida list the following: (1) A state of joy and gladness joy, gladness, great happiness (25.123). (2) That which is the cause of joy or gladness cause of joy, reason of gladness 25.124) (Greek-English Lexicon of the New Testament Based on Semantic Domains). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) the experience of gladness (2) a person or thing that causes joy, joy metonymically (page 1077). Analytical Lexicon of the Greek New Testament lists the following meanings for chara: (1) literally joy, as a feeling of inner happiness rejoicing, gladness, delight (2) by metonymy (a) the person or thing that is the cause or object of joy or happiness (b) a state or condition of happiness or blessedness (Page 406). Vine's Expository Dictionary of Biblical Words, Chara, joy, delight (akin to chairo, to rejoice ), is found frequently in Matthew and Luke, and especially in John, once in Mark (4:16), RV, joy, KJV, gladness ; it is absent from 1 Cor. (though the verb is used three times), but is frequent in 2 Cor., where the noun is used five times (for (7:4), RV, see Note below), and the verb eight times, suggestive of the apostle's relief in comparison with the circumstances of the 1 st Epistle; in (Col. 1:11), KJV, joyfulness, RV, joy. The word is sometimes used, by metonymy, of the occasion or cause of joy, (Luke 2:10) (lit., I announce to you a great joy ); in (2 Cor. 1:15), in some mss., for charis, benefit ; (Phil. 4:1), where the readers are called the apostle's joy ; so (1 Thes. 2:19, 20; Heb. 12:2), of the object of Christ's joy ; (Jas. 1:2), where it is connected with falling into trials; perhaps also in (Matt. 25:21,23), where some regard it as signifying, concretely, the circumstances attending cooperation in the authority of the Lord. The following is a list of that which produces or is related to chara, joy in the Greek New Testament: (1) Birth of the Messiah (Mt. 2:10; Lk. 1:14; 2:10). (2) Word of God (Mt. 13:20; Mk. 4:16; Lk. 8:13). (3) Kingdom of heaven (Mt. 13:44). (4) Rewards from Christ (Mt. 25:21, 23). (5) Resurrection of Christ (Mt. 28:8; Lk. 2013 William E. Wenstrom, Jr. Bible Ministries 10

24:21, 52; Jn. 16:20, 21, 22). (6) Disciples authority over demons (Lk. 10:17). (7) Salvation of a Person (Lk. 15:7, 10). (8) Christ s First Advent (Jn. 3:29). (9) Doing the Father s will (Jn. 15:11; 17:13; Rom. 15:13, 32; 2 Cor. 1:24; 7:4; Phlp. 1:25; Col. 1:11; H. 10:34; 12:2; Jam. 1:2; 1 Pet. 1:8; 1 Jn. 1:4). (10) Other Believers Experiencing Fellowship with God and each other (1 Jn. 1:4). (11) Answered Prayer (Jn. 16:24). (12) Healing (Acts 8:8). (13) Release of Peter from Prison (Acts 12:14). (14) Suffering for Christ (Acts 13:52). (15) Salvation Among Gentiles (Acts 15:3). (16) Kingdom of God (Rom. 14:17). (17) Congregation doing the will of God (2 Cor. 2:3; 7:13; Phlp. 1:4; 2:2; 4:1; 1 Thess. 2:19-20; 3:9; 2 Jn. 1:12; 2 Jn. 4). (18) Giving (2 Cor. 8:2). (19) Spirit (Gal. 5:22; 1 Th. 1:6). (20) Return of Epaphroditus to Philippi (Phlp. 2:29). (21) Timothy s Visit to Paul during his second imprisonment (1 Tim. 1:4). (22) Philemon (Phlm. 1:7). (23) Divine Discipline (Heb. 12:11). (24) Serving a local church (Heb. 13:17). (25) Pseudohappiness in the cosmic system (Jam. 4:9). Chara in 2 John 12 In 2 John 12, the noun chara means joy and refers to the recipients of this epistle experiencing joy which is produced in them by the Holy Spirit communicating the Father s will for their lives through the apostle John teaching them face to face. As is the case in 1 John 1:4, the noun chara is employed here in 2 John 12 as a figure of speech called metonymy of the effect where the recipients of this epistle experiencing fellowship with God is a cause for joy for both John and them. Here we have the effect for the person producing it, thus John s readers will produce joy in his life and in their own lives by listening to his apostolic teaching in a face to face manner. John s happiness or joy is two-fold: (1) Personal (2) Professional. Personal happiness or joy for the believer is primarily based upon obedience to the Father s will, which is revealed by the Spirit through the teaching of the Word of God (Jn. 4:34-36; 15:11; 17:13; Rm. 15:13, 32; 2 C. 1:24; 7:4; Phlp. 1:25; Col. 1:11; H. 10:34; 12:2; Jm. 1:2; 1 P. 1:8; 1 Jn. 1:4). John s professional happiness is related to his spiritual gift rather than his own personal spiritual life (2 C. 2:3; 7:13; Phlp. 1:4; 2:2; 4:1; 1 Th. 2:19-20; 3:9; 2 Jn. 1:12; 2 Jn. 4). His professional happiness was based upon the fact that his readers were experiencing fellowship with God. However, the failure of John s readers to experience fellowship and thus do the will of God would not destroy his own personal happiness, which he acquired by being obedient to the will of the Father, which is revealed by the Spirit in the Word of God. The articular construction of the word is employed with the genitive first person plural form of the personal pronoun egō, our to denote possession indicating that 2013 William E. Wenstrom, Jr. Bible Ministries 11

this joy produced by the Holy Spirit belongs to the recipients of this epistle and the apostle John. The articular construction of the noun chara also indicates that it is functioning as a nominative subject meaning that it is performing the action of the verbs plēroō, made full and eimi, may be. Textual Problem Some manuscripts have the noun chara being modified by ἡµῶν which is the genitive first person plural form of the personal pronoun egō whereas other manuscripts have ὑµῶν, which is the genitive second person plural form of the personal pronoun egō. The former reading is supported by א K L P Ψ 614 Byz Lect syr ph, h arm al whereas the latter is supported by A B 33 81 1739 vg cop bo. The latter appears to be due to scribal assimilation to ὑµῖν and ὑµᾶς, which appear earlier in the sentence. Eimi The verb eimi means to exist in a particular state or condition and is functioning as a copula uniting the subject and the predicate nominative. The former is the joy of the recipients of this epistle and latter is peplērōmenē, which means maximum since it is a Greek idiom for joy that is filled to the brim and continues to stay full to the point of overflowing. Therefore, this word denotes the joy of the apostle John and the recipients of this epistle existing in a maximum state. The present tense of the verb eimi is a customary or stative present indicating the joy of the apostle John and the recipients of this epistle existing in a maximum state. The active voice of the verb is stative as well indicating the same thing as the present tense. The subjunctive mood of the verb is employed with the conjunction hina in order to form a result clause that presents the result of John speaking in the presence of the recipients of this epistle. Plēroō The ple stem of the verb plēroō carries the idea of full, complete. Pleres and its derivatives are found in Greek literature from Aeschylus onwards. Liddell and Scott s Greek-English Lexicon gives the word an 8-fold definition: (1) to fill full of (2) to fill with (3) to impregnate (4) to make full or complete (5) to render, to pay in full (6) to fulfill (7) to be fulfilled (8) to fill up. (pages 1419-1420) 2013 William E. Wenstrom, Jr. Bible Ministries 12

Gerhard Delling gives a five-fold definition for the verb s use in classical literature: (1) to fill, to become full (2) to satisfy, to appease (3) to bring to the right measure, to balance, to make complete, to round off, to pay in full (4) to fulfill promises, to come to fulfillment (5) to fulfill duties (Theological Dictionary of the New Testament, volume 6, pages 286-287). In both secular Greek and Biblical Greek, plēroō carries the idea of attaining a standard of measurement or reaching the saturation point or level of containment. The idea of totality or fullness is always present in the verb. Thus, the word means to fill something completely or to complete a measure. Plēroō means literally to fill a vessel, so that the result can be described as pleres or pleroma and can be applied to: (1) The manning of a ship. (2) Fulfilling a wish. (3) Hearing a prayer. (4) Stilling wrath and anger. (5) Satisfying a desire. (6) Meeting an obligation. (7) Carrying out work. It has the further sense of bringing to full measure, delivering a reward or tribute, filling a gap, enlarging. It is used in a temporal sense in the passive of expiring, coming to an end, e.g. a full year (pleres), a full number (pleroma) of years. Pleroo is found 70 times in the Septuagint, 120 times including the apocryphal material. It used ordinarily for the Hebrew word melo (alm), to fill. As in classical Greek, plēroō denotes the action of filling something. It is used in an adverbial capacity to denote something as ultimate, total. The idea of fulfillment is used in reference to the Word of the Lord. Plēroō is used frequently in connection with expressions of time: (1) to make a time full (2) in the sense of expiring (3) coming to an end. The idea implies a definite amount of time that must inevitably come to an end because nature (e.g. Gen. 25:24), a vow (Num. 6:5), the law (Lev. 8:33) or God s word (cf. the 70 years in Jer. 25:12; 2 Chron. 36:21) decree or determine it. The verb plēroō appears 90 times in the Greek New Testament. Delling gives the New Testament usage of plēroō a five-fold definition: (1) to fill with a content, passively to be filled with something (2) to fulfill a demand or claim (3) to fill up completely a specific measure (4) to complete, to fulfill (5) to bring to full or supreme measure or completion. Reneir Schippers states that plēroō and its cognates in the New Testament were related to the following: (1) Fulfillment of OT Scripture. (2) Fulfillment of time. (3) Fulfillment of God s will. (4) Being Filled with the Spirit. (6) The Fullness of Christ. (7) The filling up of the measure of sin. (8) Filling a need. (9) Complete joy. (The New International Dictionary of New Testament Theology, volume 1, pages 736-741) 2013 William E. Wenstrom, Jr. Bible Ministries 13

The Analytical Greek Lexicon Revised: (1) to fill, make full, fill up (2) to fill up a deficiency (3) to pervade (4) to pervade with an influence, to influence fully, possess fully (5) to complete, perfect (6) to bring to an end (7) to perform fully, discharge (8) to consummate (9) to realize, accomplish, fulfill (10) to set forth fully (11) passive of time, to be fulfilled, come to an end, be fully arrived (12) of prophecy, to receive fulfillment (page 329). Louw and Nida give plēroō a seven-fold definition in the New Testament: (1) to cause something to become full-to fill (59.37) (2) to make something total or complete-to make complete, to complete the number of (59.33) (3) to finish an activity after having done everything involved-to finish, to complete (68.26) (4) to provide for by supplying a complete amount-to provide for completely, to supply fully (35.33) (5) to relate fully the content of a message-to proclaim, to tell fully, to proclaim completely (33.199) (6) to give the true or complete meaning to something-to give the true meaning to, to provide the real significance of (33.144) (7) to cause to happen, with the implication of fulfilling some purpose-to cause to happen, to make happen, to fulfill (13.106) (Greek-English Lexicon of the New Testament Based on Semantic Domains) Vine's Expository Dictionary of Biblical Words, Pleroo signifies (1) to fill ; (2) to fulfill, complete, (a) of time, e. g., Mark 1:15; Luke 21:24; John 7:8 (KJV, full come ); Acts 7:23, RV, he was wellnigh forty years old (KJV, was full etc.), lit., the time of forty years was fulfilled to him ; v. 30, KJV, were expired ; 9:23; 24:27 (KJV, after two years ; RV, when two years were fulfilled ); (b) of number, Rev 6:11; (c) of good pleasure, 2 Thess 1:11; (d) of joy, Phil 2:2; in the passive voice, to be fulfilled, John 3:29 and 17:13; in the following the verb is rendered fulfilled in the RV, for the KJV, full, John 15:11; 16:24; 1 John 1:4; 2 John 12; (e) of obedience, 2 Cor 10:6; (f) of works, Rev 3:2; (g) of the future Passover, Luke 22:16; (h) of sayings, prophecies, etc., e. g., Matt 1:22 (twelve times in Matt., two in Mark, four in Luke, eight in John, two in Acts); James 2:23; in Col 1:25 the word signifies to preach fully, to complete the ministry of the Gospel appointed. The New Thayer s Greek-English Lexicon: (1) to make full, to fill, to fill up; to cause to abound, to furnish or supply liberally (2) to render full, i.e. complete; to fill up to the top; to perfect, consummate; to make complete in every particular; to render perfect; to carry through to the end, to accomplish, carry out; to carry into effect, bring to realization; realize; to perform, execute; to bring to pass, ratify, accomplish; to fulfill (pages 517-518). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to make full, fill (full) (a) of things (b) of persons (2) to complete a period of time, fill (up), complete (3) to bring to completion that which was already begun, complete, finish (4) to bring to a designed end, fulfill (5) 2013 William E. Wenstrom, Jr. Bible Ministries 14

to bring to completion an activity in which one has been involved from its beginning, complete, finish (6) complete (Pages 827-829). Analytical Lexicon of the Greek New Testament lists the following meanings for plēroō: (1) literally, with an idea of totality make full, fill (up) completely; passive become full, be filled with; figuratively, as filling something or someone with intangible things or qualities fill; mostly passive be full of, become filled with (a) with the genitive of the thing (b) with the dative of the thing (c) with the accusative of the thing (d) absolutely be well-supplied (2) of a set span of time complete, reach an end, fill up; only passive in the NT be fulfilled (3) of foreknown laws, promises, prophecies, predictions, purposes, fulfill (a) active bring to fulfillment, give true meaning to (b) predominately passive be fulfilled (4) as fulfilling commandments, duties, demands; in the NT only with reference to the will of God carry out, perform, accomplish (5) as bringing an activity to completion finish, bring to an end, complete (Page 317). As was the case in 1 John 1:4, we have here in 2 John 12, the nominative feminine singular perfect passive participle form of the verb plēroō. In both passages, the verb plēroō is used intransitively and as a perfect periphrastic participle. In both verses, the word means maximum since it is a Greek idiom for joy that is filled to the brim and continues to stay full to the point of overflowing. Therefore, this word denotes the joy of the recipients of this epistle and John existing in a maximum state as a result of John teaching the recipients of this epistle in a face to face manner. The verb plēroō is in the nominative perfect passive anarthrous participle form. It functions as a dependent verbal participle and as such it functions as a periphrastic participle. An anarthrous participle can be used with a verb of being to form a finite verbal idea. As an anarthrous dependent verbal participle is used with the eimi here form a finite verbal idea. This participle is called periphrastic because it is a round-about way of saying what could be expressed by a single verb. This usage is common with the present participle and perfect participle, but not with other tenses. Here we have the perfect tense of the participle form of plēroō. As to structure, the participle is almost always nominative case and usually follows the verb. Here the participle form of pleroo is in the nominative case and follows the verb eimi. So we have here a periphrastic perfect participle construction where the present tense of eimi is used with the perfect participle peplērōmenē. The force of which construction is usually intensive but also it can be consummative. The former applies here as suggested clearly by the context. The intensive perfect periphrastic participle construction emphasizes a present state of joy being experienced by the apostle John and the recipients of this epistle as a result of the past action of John teaching the recipients of this epistle in a face to face manner. So the perfect tense 2013 William E. Wenstrom, Jr. Bible Ministries 15

of the verb plēroō is an intensive perfect which is used to emphasize the results or present state produced by a past action. The intensive perfect here emphasizes the resultant state of maximum joy that will be experienced by the apostle John and the recipients of 2 John which will be produced by the past action of John teaching the recipients of this epistle. The passive voice of the verb plēroō means that the subject receives the action of the verb from either an expressed or unexpressed agency. The subject here is of course the apostle John and the recipients of 2 John. The unexpressed but implied agency is John teaching the recipients of 2 John in a face to face manner. Therefore, the passive voice indicates that John and the recipients of 2 John as the subject will receive the action of experiencing maximum joy through the apostle John teaching his readers in a face to face manner. The participle form of the verb plēroō is in the nominative case and is functioning as a predicate nominative meaning that it is making the assertion that the joy of John and the recipients of this epistle will experience joy to the maximum as a result of the former teaching the latter in a face to face manner. Translation of 2 John 12 2 John 12 Even though I am able to communicate in writing many other subjects to each and every one of you, I by no means want to with paper and ink. But rather, I am absolutely certain and confidently expect to arrive in the presence of all of you, that is, to speak face to face in order to cause our joy to exist in a maximum state. Exposition of 2 John 12 3 John 13 echoes 2 John 12. The apostle John s mention of maximum joy in 2 John 12 echoes the mention of maximum joy in 1 John 1:4. Here in 2 John 12, the apostle John emphasizes with the recipients of this epistle his desire to teach on many other subjects in a face to face manner rather than communicate these things in writing. He tells his readers that by teaching them in a face to face manner it would cause his joy and their joy to exist in a maximum state. Written letters were considered an inferior substitute for personal presence or for a speech, and writers sometimes concluded their letters with the promise to discuss matters further face-to-face. 1 What were these other subjects he wanted to communicate in a face to face manner rather than by writing? The contents of 1 John give us a good idea as to 1 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (2 Jn 12 13). Downers Grove, IL: InterVarsity Press. 2013 William E. Wenstrom, Jr. Bible Ministries 16

what John was planning to teach the recipients of 2 John. Remember, historically speaking 1 John was written after 2 John. Excursus: Joy In His Vine and the Branches Metaphor that is recorded in John 15, the Lord Jesus Christ taught His disciples that obeying His command to love one another as He had loved them is the pathway to experiencing fellowship with Him, being productive for God and sharing His joy. John 15:1 I am the true vine, and My Father is the vinedresser. 2 Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. 3 You are already clean because of the word which I have spoken to you. 4 Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. 5 I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. 6 If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. 7 If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. 8 My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. 9 Just as the Father has loved Me, I have also loved you; abide in My love. 10 If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love. 11 These things I have spoken to you so that My joy may be in you, and that your joy may be made full. 12 This is My commandment, that you love one another, just as I have loved you. 13 Greater love has no one than this, that one lay down his life for his friends. 14 You are My friends if you do what I command you. (NASB95) Joy is the passion or emotion excited by the acquisition or expectation of good; that excitement of pleasurable feelings which is caused by success, good fortune, the gratification of desire or some good possessed, or by a rational prospect of possessing what we love or desire; gladness; exultation; exhilaration of spirits. Joy is a delight of the mind, from the consideration of the present or assured approaching possession of a good. My joy refers to the joy that the Lord Jesus Christ possessed in His soul as a result of being consciously aware of His union and fellowship with the Father and was also the result of His obedience to the Father s will to love and serve all men. Hebrews 12:2 Begin concentrating upon Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, disregarding the 2013 William E. Wenstrom, Jr. Bible Ministries 17

shame, and has sat down at the right hand of the throne of God. (Author s translation) The believer who abides in Christ s love will experience the joy of the Lord and this is accomplished by obedience to the Lord s command to love one another as He has loved all men, which the Lord describes as abiding in My love. Just as the Lord experienced joy from doing the Father s will by fulfilling the command to love one another so the believer will experience that same joy by doing the same. John 15:1-12 teaches that sharing the joy of the Lord is contingent upon the believer obeying the Lord s command to love his fellow believer just as our Lord was obedient to the Father s commands and loved the believer. Love for others is motivated by our love for the Lord and our love for the Lord is demonstrated by our obedience to His commands to love one another and our obedience to His commands is the response in our souls to the love, which He demonstrated on behalf of us at the Cross. The production of the joy of the Lord in the believer by the Holy Spirit is in direct proportion to the degree that the believer is obedient to the Lord Jesus Christ s command to love and serve his fellow believer. The Holy Spirit produces the joy of the Lord in the believer who obeys the command to love one another and this is called in Scripture, the fruit of the Spirit. The believer is commanded in the Word of God to rejoice because God wants to bless the believer and for them to share and experience His joy. 1 Thessalonians 5:16 Rejoice always. (NASB95) The believer is commanded to serve the Lord with joy. Psalm 100:2 Serve the LORD with gladness; Come before Him with joyful singing. (NASB95) If we are not experiencing the joy of the Lord it is because we are disobedient. If we don t serve the Lord with joy then we will be under divine discipline (Deuteronomy 28:45-47). The believer is to rejoice because the Lord Jesus Christ has delivered him from the following: (1) Personal sins (1 Jn. 2:2). (2) Old sin nature (Rm. 6:6). (3) Satan and his cosmic system (Gal. 6:14). (4) Self (Gal. 2:20). Believers are to rejoice because of their eternal relationship and union with the sovereign ruler of the cosmos, the Lord Jesus Christ (Gal. 3:26-28). They are to rejoice to rejoice because they have been called into fellowship with the Lord (1 Cor. 1:9; 1 Jn. 1:1-4). Believers are to rejoice to rejoice because of what the Lord did for them at the cross resulting in the forgiveness of their sins (Col. 1:14; Eph. 1:7). Believers are 2013 William E. Wenstrom, Jr. Bible Ministries 18

to rejoice to rejoice because the Lord Jesus will give them a resurrection body (Phlp. 3:20-21). They are to rejoice because the Lord Jesus will reward them for their faithfulness to Him in time (Col. 3:23-24). Believers are to rejoice because of the honor of undergoing undeserved suffering and persecution because of their identification with Christ and because of the rewards they will receive as a result of doing so (Acts 5:41; 2 Cor. 7:4; Phlp. 1:12-18; 1:27-30; Col. 1:24; 1 Th. 3:6-9; 1 Pt. 1:6-9; 4:13). The following circumstances produce rejoicing in the New Testament: (1) Appearance of the Messianic star (Mt. 2:10). (2) Undeserved suffering (Mt. 5:12; Lk. 6:23; Acts 5:41; Rm. 12:12; 2 Cor. 6:10; 7:7; 13:9; Col. 1:24). (3) Salvation for the unbeliever (Mt. 18:13; Lk. 15:5; Jn. 4:36). (4) Betrayal of Christ (Mk. 14:11; Lk. 22:5). (5) Incarnation or virgin birth (Lk. 1:14). (6) Miraculous ability to cast demons out of unbelievers (Lk. 10:20). (7) Response to one s own salvation (Lk. 10:20; Acts 8:39). (8) Miracles of Christ (Lk. 13:17). (9) Believer s restoration to fellowship (Lk. 15:32; 2 Cor. 7:9, 13, 16). (10) Meeting the Person of Christ (Lk. 19:6; 23:8). (11) Triumphal entry into Jerusalem by Christ (Lk. 19:37). (12) First Advent of Christ (Jn. 3:29). (13) Abraham s faith in the future Messiah (Jn. 8:56). (14) The cosmic system s response to the death of Christ (Jn. 16:20). (15) Resurrection appearance of Christ (Jn. 16:22; 20:20). (16) Increase of the Church (Acts 11:23). (17) Pastor-teachers response to positive volition to doctrine (Acts 13:48; 15:31; Rm. 16:19; Phlp. 1:18; Col. 2:5; 1 Th. 3:9; 2 Jn. 4; 3 Jn. 3). (18) Anticipation of rewards at the Bema Seat Evaluation (Phlp. 2:17-18). (19) Return of Epaphroditus to Philippi (Phlp. 2:28). (20) Sharing the happiness of God (Phlp. 3:1; 4:4, 10; 1 Thess. 5:16; 1 Pt. 4:13). (21) Death of the two witnesses during the Tribulation (Rev. 11:10). (22) Emotional response in the 3rd heaven to the Marriage of the Lamb (Rev. 19:7). (23) Joy, happiness and contentment are 1 of the nine manifestations of the fruit (karpos) of the Spirit, which God the Holy Spirit produces in the life of the pneumatikos believer and is a characteristic related to his relationship with God (Gal. 5:22; Phlp. 2:12-13). The Scriptures indicate that joy is related to five concepts: (1) Rewards (Mt. 5:11-2; Lk. 6:22-23; Rm. 12:9-13; 15:13). (2) Unity (Jn. 4:34-38; 17:13-23; Rm. 12:14-16; 15:5-6; Phlp. 2:2). (3) Undeserved suffering (Acts 5:41; 2 Cor. 7:4; Phlp. 1:12-18; Col. 1:24; 1 Th. 3:6-9; 1 Pt. 1:6-9; 4:13). (4) Spiritual growth (Phlp. 3:1; 4:4; 1 Th. 5:6). (5) Pastor-teacher and the spiritual growth of his students (Phlp. 4:10; Col. 2:5; 2 Jn. 4; 3 Jn. 3). 2 John 13 2 John 13 The children of your chosen sister greet you. (NASB95) 2013 William E. Wenstrom, Jr. Bible Ministries 19