How do you understand 2 John v10: “If any one come to you and bring not this doctrine, do not receive him into [the] house, and greet him not”.

The verse needs to be read in context. In verse 7 we read that “many deceivers have gone out into the world, they who do not confess Jesus Christ coming in flesh”. This is followed by, “Whosoever goes forward and abides not in the doctrine of the Christ has not God” (v9) after which we have “If any one come to you and bring not this doctrine …”. The issue is the doctrine of the Christ—the teaching concerning “Jesus Christ coming in flesh” (v7). There are two aspects to this doctrine: the Lord’s Manhood (“in flesh”) and His Deity (which pre-existed His Manhood and which is implied by the word “coming”). 2 John v10 therefore has in view people who are fundamentally defective on the Person of the Christ. It is likely that the particular evil in the mind of the apostle John was a denial of the Lord’s true Manhood, but the verse is framed in such a way as to encompass any serious error regarding Christ’s Person.

   2 John v10 does not deal with out and out unbelievers in the sense of those who reject or who are ignorant of Christianity. Those in view are individuals who actually profess to be Christians. They are “deceivers” (v7). In the past they may even have been doctrinally sound, but they did not abide in the doctrine of the Christ (see v9). Their development (“goes forward”—v9) was away from apostolic teaching.

   It should also be noted that the verse is not simply about those who hold very bad doctrines but addresses those who also go about seeking to engage with others. John writes in v7 of how “many deceivers have gone out into the world” (as evangelists for their cause) and in v10 he warns that “If any one come to you and bring not this doctrine” (the doctrine of the Christ) then they were to be summarily rejected. This is not about someone presenting himself for acceptance by the assembly (as in 3 John v10), but as coming before a private individual—showing that private individuals, even women, cannot divest themselves of their responsibilities. The picture painted is of a lady at home, and a stranger who claims to be a Christian coming to the door. This visitor is not a pre-invited guest but someone who just turns up. Now the visitor may, in many respects, be doctrinally sound, but crucially, he is adrift on the doctrine of the Christ. He may bring other doctrines, but these are irrelevant. What is critical is what he does not bring. Whether he is open about this defect, or whether it only becomes apparent in conversation, the woman must draw it out of him. It is not enough that he professes faith, demonstrates some understanding of the Scriptures, or seems an attractive and pleasant character—she needs to ascertain where He stands in relation to the person of the Christ. In effect, there is one question above all others that she must put to him: “What think ye concerning the Christ?” (Matt. 22: 42).

   Where is this doctrinal test to be applied? On the doorstep. Is this an impolite way to deal with a potential guest? Those who are carnal would no doubt think so, but any genuine lover of the Lord would delight to have such a question put to them, and would be equally delighted to respond, affirming their soundness in the doctrine of the Christ. To reduce the matter to one purely of civility is to profoundly misunderstand the issues at stake. If a professed Christian visitor can in fact turn out to be a wicked worker (see v11), then it becomes imperative to ascertain whether this is so. A perceived discourtesy is neither here nor there on so important a subject.

   Furthermore, if the visitor cannot provide a satisfactory answer, then the apostolic instruction is, “do not receive him into [the] house, and greet him not” (v10). As to what lies outside the home, the believer is taught that “the whole world lies in the wicked [one]” (1 John 5: 19), and he can do nothing about its evil except be a testimony to the One who said, “I am not of this world” (John 17: 16). In the home setting, however, the believer is responsible and to bring someone under his roof whose doctrines are “of the deceiver and the antichrist” (2 John v7) is morally incoherent. Indeed, the apostle goes further and says that such a visitor should not even be accorded a greeting on the doorstep: “and greet him not” (v10). Those of a naturally more docile character might be tempted to avoid an outspoken refusal and, while not sympathetic with the visitor’s views, might shrink from the abruptness that the apostle demands. John is very blunt: not only are such not to be received into the house, but even “he who greets him partakes in his wicked works” (v11, my emphasis). The Greek word used for “partakes” here is koinewnew and is the common verb used in the NT for fellowship. What are the visitor’s wicked works? Not confessing Jesus Christ coming in flesh! It may seem impolite or uncharitable not to exchange basic civilities with a visitor, but this is no ordinary visitor. The matter is so serious, that even the smallest acknowledgment of the other is regarded by the apostle as identifying myself with his wicked works.