The Elect Lady

The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; for the truth’s sake, which dwelleth in us, and shall be with us forever. — 2 John, i. 2.

Much of the New Testament is epistolary. These epistles are of three kinds. Some are directed to Christians at large; some to single churches; and some to particular individuals. Of the third class are two of John’s epistles.

The one was addressed to a male. His name was Gains. He was distinguished bj bodily indisposition, soul-prosperity, and great liberality and zeal.

The other was written to a female. She is called “the Elect Lady.”

But who was this distinguished personage? Perhaps she was a deaconess. ‘Perhaps she had a church in her house. Perhaps her mansion was the asylum of the persecuted, and the dwelling where the ministers of the Word and the brethren always found a welcome and a home. She was, obviously’, well known, of high reputation, and accounted worthy of double honor. Let us consider.

I. What the Apostle says as descriptive of
HER Character.

And II. What the Apostle does as expressive op his Regard.

We notice I. What the Apostle says as descriptive OF HER Character.

And here, we remark at the outset, that John does not mean to represent her as a faultless being, unless in degree. But there is an important diifereuce between comparative and absolute completeness. Imperfections are found in the holiest individuals while here. “In many things,” says James, “we offend all.” In like manner John himself declares, “K we say we have no sin, we deceive ourselves; and the truth is not in us:” and he would not contribute to such a delusion. He therefore views her not as infallible and impeccable; but as in the body, though not in the flesh; as liable to temptation; and even, as not beyond the need of cautions and admonitions, which he therefore administers.

Neither does he furnish us with a full delineation of her character, as it really was; but gives us a few intimations concerning her, which will enable us to estimate her worth.

The foundation of all her excellencies was her personal and evangelical godliness. She was “walking in the truth,” There are various kinds of truth; but by truth here we are to understand the Gospel, which so well deserves the name, and is so emphaticallj stjled “The Truth” — “the Truth of God” — “the Truth as it is in Jesus.”

Her regard to this truth is expressed by her “walking in iC Walking implies life, action, and progress; and she exemplified the influence of the principle by walking in the knoioledge of the truth; in the practice of the truth; in the profession of the truth; and in the service of the truth; or, as the Apostle expresses it, in being a “fellow-helper to the truth.”

I She seems to have been a woman of some rank and distinction. The Lord commonly takes his followers from the lower walks of life, and chooses “the poor of this world to be rich in faith, and heirs of the kingdom which he hath promised to them that love him.” “Not many mighty, not many noble are called;” but the very language implies that there is no absolute exclusion. There was a time when piety rode in the second chariot in Egypt, and presided over a hundred and twenty-seven provinces in Babylon. We read in the Gospels of a “rich counsellor,” and in the Acts of “honorable women, not a few.” And there have alvfays been some who, though not seeking great things for themselves, have yet possessed them; and they have brought their toys and baubles to the foot of the Cross, glad to part with all to “obtain the salvation which is in Christ Jesus with eternal glory,”

These have been so few as to evince that religion does not depend, for its spread or support, upon wordly greatness; yet tliej have, also, been sufficiently numerous to remove the prejudice, so often entertained, that it is only suited to the low, vulgar, and illiterate. Cowper, when lamenting the common degeneracy of our country, is constrained to admit some exceptions; and he mentions

“one, who wears a corouet, and prays.”

And, blessed be God, this may be now said of many; for, perhaps, in our day more has been done in a work of grace, amongst persons of quality, than amongst any other class of our population.

Again, we see that this excellent lady was in wedded life. And let not ignorance, and superstition, and the doctrine of demons lead you to oppose, or even to undervalue that which inspiration itself pronounces to be “honorable in all;” which was becoming and needful even in Paradise; which was sanctioned by the Saviour’s presence, and earliest miracle; which is the greatest source of domestic purity, and peace, and pleasure; which more promotes and secures the welfare of the community than all civil institutions besides, while it invests woman with her chief importance, derived from her maternity.

Nothing, however, is said of the husband of this distinguished lady. This may be accounted for in two ways.’ First He may not have been a Christian; and if so, and if when she married him she was herself a Christian, she disregarded the requisition to marry “only in the Lord;” and she had no reason to complain of any trials resulting from it. But she may (and tins seems more likely to have been the case) have been herself converted after the union; while he remained in the same state as before; and it has commonly been observed, that religion has fewer adherents among males than females. Or, secondly, her husband might have been dead; and, considering the representation given here of the

state of her family, this appears to be much more probable than that he was a heathen or an infidel.

, Now, if this was true, she had been called to sustain the most painful of all bereavements, and was a widow; and a “widow indeed,” for she was a maternal widow. It is trying when a wife, after the most intimate and endeared fellowship, is left to travel the remainder of life without companion, guide, or helper; but what is it, then, not only to be left alone, but to be charged with a fatherless family, with the whole

,. burden of duty resting on herself; and to feel that she is entrusted with their estate, their health, their morals, their lives, and their eternal interests? Surely here is enough to call forth the exclamation, “Who is sufficient for these things?”

And this was the case here; for we read of the children’’’’ of this “elect lady.”” Lo, children are

a heritage of the Lord; and the fruit of the womb is his reward.” But what a heritage may thy often be found! “Children,” says Henry, “are certain cares, uncertain comforts, and probable crosses.” Many, who once longed for offspring, are now ready to join in the decision, “Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.” “A foolish son,” says Solomon, “is the heaviness of his mother.” As the father is no less interested than the mother, why does Solomon mention the mother only? Is it to intimate that she is frequently the cause, by imprudent indulgences and early concealments? Or is it because she is likely to suffer most from the pressure of the calamity, having fewer engagements to divert her attention from vexation and anguish? If the troubler lives much at home, she, principally, lias to endure the evil; and if he transgresses abroad, she is sure always to hear the worst of it from the loud liar, report.

However this may be, how many a mother feels this “heaviness” pressing her life down to the gTound! And, at the sight or mention of an idler, a drunkard, a profligate, or a despiser of them that are good, yet one

whom she has borne and bred,

Nursed on her knee, and at her bosom fed;

how can she, with a heart’s bitterness known only to herself, help bewailing, and alas! in vain; “What my son! and what the son of my womb! and what the son of my vows!” And are parents in higher life less exposed to such dangers and trials?

But we hail this “elect lady.” This was not her affliction; for we read that her “cJiildren,^^ like herself, were” found walking in truths Nothing is said of the ’ means of their religion. The expedients and instrumentalities, providential and gracious, in awakening, enlightening, and reclaiming individuals, are innumerable. What is not sometimes thus divinely employed? “Lo, all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living,”

Perhaps one of her children was wrought upon bj his paternal bereavement, God addressing his softened heart as he returned from the grave, and saying, “Wilt thou not from this time cry unto me. My Father, thou art the guide of my youth?” Perhaps another was laid hold of by a bodily disease, which threatened to shorten the days of his youth, and hasten him into an eternal world. Perhaps a third was impressed by the preaching of “the truth as it is in Jesus.” This, indeed, is the ordinary means of conversion: “faith Cometh by hearing, and hearing by the word of God.”

But why may we not conclude that it was chiefly by her own instrumentality that they had been brought into the ways of truth; so that they were in a double sense her offspring, imbibing from her not only the milk of the breast, but likewise “the sincere milk of the word”? Thus, to Hannah we owe Samuel; and to Eunice, Timothy: and Baxter tells us that “if parental duty were faithfully and fully performed, the preaching of the word would not long remain the usual means of conversion.” For it should be observed, that even good men and women are not all good fathers and mothers. It is said of Eli, “his sons made themselves vile, and he restrained them not:” and of David, with regard to Adonijah, that he “had not displeased him at any time in saying. Why hast thou done so?” To look into the families of some professors for anything like consistent piety, is like seeking to “gather grapes of thorns, and figs of thistles.” It was not thus among our forefothers. They did not expect to reap where they had not sown, or to gather where they had not strawed. In the houses of the Henrys, and numbers of their cotemporaries, religion was a kind of heir-loom; “instead of the fathers were the children;” and “as was the mother, so was the daughter.” Where the proper means are properly used, we have always some instances to show what may be done by education, and example, even fallen as human nature is: while Scripture assures us; (and if this be not a promise which is always true, it is a proverb which must be generally true;) “Train up a child in the wsij he should go; and when he is old, he will not depart from it.”

This, O ye mothers, is peculiarly for you. Remember what opportunities, and means, and influences you possess; and reflect, what blessings in your day and generation you Avifl become, if 3’ou send forth, from under your care, those who will prove the servants of the Most High God, and the noblest benefactors and ornaments of society.

Finally, this “elect lady” had not only holy offspring, but pious connections and relatives. John speaks of her sister, and of her nephews and nieces: — “The children of thine elect sister greet thee.” If you say this was no part of her character, yet it was, surely, no inconsiderable part of her happiness: — yea, it would possibly and probably be found, if all were known, to be connected with her religion, and really derived from it. For who can tell how far it was in answer to her prayers, and the result of her example, endeavors, and influence? Many of the godly mentioned in the Scripture, had pious kindred. Peter and Andrew, John and James, were brothers. In one family, (probably consisting of no more,) we find the three friends of the Saviour: “Now Jesus loved Marthar, and her sister, and Lazarus.” Paul, in his Epistle to the Komans, says, “Salute Andronicus and Junia, my kinsmen and my fellow-prisoners, who are of note among the Apostles, who also were in Christ before me.”” Salute Eufus, chosen in the Lord; and his mother, and miner

There are few single conversions. They who are first called, are often tried for a time; and some for a long time; and cry with Esther, “How can I endure to see the destruction of my kindred?” But as, by the grace of God, they are sure to be concerned for their welfare, and will labor for their salvation, they seldom labor in vain. And this success would be oftener witnessed, if their attempts were made in more simple and entire dependence upon the grace of the Spirit; if their efforts were uniformly accompanied with consistency of conduct; and if their religion were rendered attractive rather than repulsive, abounding in the things which are “lovely and of good report.” Where this has been the case, neighbors have been induced to say, “we will go with you;” masters and mistresses have been blessed with good and faithful servants; sisters have allured brothers into the way everlasting; and not a few wives have prevailed upon even opposing husbands to “take sweet counsel together, and walk to the house of God in company.” And “how knowest thou 0 wife, whether thou shalt not save thy husband?”

Such was this illustrious female; and you know who hath said, “Them that honor me, I will honor.” Having, therefore, shown what John says, as descriptive of her character, let us,

II. See WHAT THE Apostle does, as expressive OF HIS regard.

Here two things are peculiarly striking and observable: — his Letter: — and his Visit.

First, He writes her an Epistle. This Epistle we possess. It does not fall in with our plan or limitsto comment on its various contents. We may remark, that correspondence is not always significant of respect. Letters are of various descriptions. There are letters of necessity, and letters of formality, and letters of business. These spring from no special regard, and confer no distinction. But it is otherwise with letters of choice, preference, and esteem; especially when coming from those who are not only our friends, but our superiors. Pesrhaps there is nothing of which persons are more proud than an epistle from a distinguished individual. How vain would many feel, if they could show a letter addressed to themselves from an extraordinary scholar, or genius, or statesmen, or warrior: — a Chatham, or a Wellington.

What was it then to receive a letter thus indited, and directed; — “The elder unto the elect lady and her children, whom I love in the truth.” O! who would be without affection? Who would not be loved, rather than admired? What pleasure could we feel in our- dependents and servants, unless we were loved by them, as well as obeyed? I could not bear to own a favorite animal, unless I made him fond of me. And what was it, then, for this honored lady to receive a letter, assuring her that she was loved by the writer in sincerity and truth; a letter in his own handwriting; a letter from an Apostle, “the disciple whom Jesus loved,” who had received the visions of the Almighty in Patmos, the only survivor of the twelve heralds of heaven; how would she feel at the opening of such a letter; how would she value it; how carefully preserve it; how often re-peruse it; and how tempted to boast of it! And if autographs were sought after then as they are now, what a price would this letter have fetched; and who would have deemed it dear! — But, what became of it? Was it burned in the flames of persecution? Was it destroyed by accident? Or did it decay and moulder away of age?

Secondly He honors her not only with a letter, but with a Visit “Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.”

We ought to be thauful for ink and paper. They identify information; they perpetuate intelligence; they annihilate distance; they enable us to talk without being heard. John himself was at this very time employing them; but he knew that though correspondence was good, personal intercourse was better, not only because of the pleasure it affords by means of feature-expression (far beyond any emphasis of mere words) but also by jdelding freer and ampler communication; for however nimble the pen of a ready writer may be, it cannot utter a thousandth part of the overflowings of the tongue.

We know not the place of the residence of this lady; and therefore we know not how far John had to travel: nor can we tell the mode of his conveyance; for he could hardly, at his age, travel on foot. He speaks of his intended journey with pleasure; yet he could not be insensible of the difficulties, dangers, and uncertainties of travelling; especially in those days, and under a weight of years. He, therefore, expresses himself concerning it dependently and piously; and says, “I trust to come unto you;” acknowledging the providence of God, and confiding for the issue in him, “in whose hands our breath is, and whose are all our ways.” Herein he should be our example, for we are commanded to “conmiit our way unto the Lord, and trust also in him, that he may bring it to pass.” We ought to say, “If the Lord will, we shall live, and do this, or that:” for though “a man’s heart deviseth his way, the Lord directeth his steps:” and in vain we say, with regard to any design or enterprise, “Amen,” unless “the Lord God shall say so too.”

But see the advantage which John desires and expects from the journey itself: — “That our joy may be full.” The joy of which he speaks is not carnal or worldly joy; but that joy which is one of “the fruits of the Spirit:” and of this, it is obvious the first Christians had more than we moderns commonly experience; and they valued it more highly; valued it, not only because of the pleasure, but especially because of the profit connected with it. “The joy of the Lord was their strength.” It enlivened their duty; it soothed their minds; it weaned them from the world; it adorned and recommended their religion to all around them. They regarded it, therefore, as not only a privilege, but a duty; and were concerned to “walk in the comfort of the Holy Ghost,” as well as “in the fear of the Lord:” remembering the admonition, “rejoice evermore;” and the commandment, “ask, and ye shall receive, that your joy may be full.”

This joy was to be not only multiplied, but mutual. John therefore says, “that our joy may be fall.” They were to be blessings to each other; not only the apostle to the disciple, but the disciple to the apostle. In like manner, Paul writes to the Romans, “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that / Tnay he comforted together with you by the mutual faith both of you and me.”

There is no such thing as independence: all are needful, all are useful. We are not only “one body in Christ,” but “every one also members one of another.” “The eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.” — “And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.”

But let us for a moment imagine this visit accomplished, and John arrived at the mansion of his honored friend. How did she look for him, as the time of his coming drew near With what welcome did she receive him! Though he affected no state, with what sedulousness was he attended! What satisfaction and gratitude would she feel in having such an inmate under her roof, such a guest at her table, such a minister in her family! How would all “rise up before the hoary head, and honor the face of the old man!” How AOuld he pray’ and praise, morning and evening! IIow would he converse! Cowper has, in a measure, informed us:

Wlieu one, that holds eomnmnion with the skies, Has filled his urn where these pure waters rise, And once more mingles .with us meaner things, ‘Tis even as if an angel shook his wings; Immortal fragrance fills the circuit wide; That tells us whence his treasures are supplied

Let US make one reflection, and conclude. It regards the power of the social principle; and the value, not only of friendship, but of actual intercourse.

Man is designed and formed for society. His faculties, and inclinations, and exigencies, all urge him to associate. In his natural state he loves society in sin; and in his rencAved state he loves society in grace. Whatever attachments he had before, he then easily drops the sons and daughters of vanity and vice; and “takes hold of the skirt of him that is a Jew, saying, I will go with you; for I have heard that God is with you.”

Many things may often keep the partakers of divine grace asunder; but, “being let go, they go to their own company;” for each of them can say, “I am a companion of all them that fear thee, and of them that keep thy precepts.”

No, “it is not good for man to be alone;” nor is it good for the Christian to be alone. “Two are better than one.” Bunyan knew this: he has no solitary pilgrim. Though Christian began his journey alone, he soon enjoyed a fellow-traveller; and

Hopeful was found to be his companion, when Faithful was removed.

But love delights in the presence of its object; and as “iron sharpeneth iron, so a man sharpeneth the countenance of his friend.” John does not exyress this more strongly than Paul. To Timothy he says: “Greatly desiring to see thee, that I may be filled with joy;” and to the Thessalonians he writes; “Night and day praying exceedingly that I may see your face, and may perfect that which is lacking in your faith:” and to the Komans; “I trust to see you in my journey, and to be brought on my way by you, if first I be somewhat filled with your company. — That I may come unto you with joy by the will of Grod, and may with you be refreshed.”

Here we perceive the desirableness and advantage of personal intercourse and cominunion. Let us enlarge and exemplify the thought in a few instances.

And First How pleasing is it to meet “face to face,” and commune, after long separation and absence; especially if, during that separation, we have experienced trying circumstances, and perilous events. And in a world like this, when is it that we are not exposed? and do we not “stand in jeopardy every hour”? But, to meet again with those we love, after a murderous robbery, a shipwreck, a desperate accident, or a threatening disease ;■ — O what gushings of feeling then! what eagerness of words! what mingling of tears, joyous tedrs! and, surely, if Christians, what divine acknowledgments! “O magnify the Lord with me, and let us exalt his name together.” “I sought the Lord, and he heard me, and delivered me from all my fears,” Thus Jacob and Joseph met after twenty years of absence.

Secondly, How pleasing to meet “face to face,” and commune, in the apartments and confinements of trouble. This indeed is a duty, and Ave are as much required to “visit the fatherless and widows in their affliction,” as to “keep ourselves unspotted from the world.” Have you ever been in the house of mourning; or in the chamber of sickness; or in a state of gloom and despondency, ready to say, “The Lord hath forsaken me, and my Lord hath forgotten me;” and has a fellow Christian entered with the cup of consolation in his hand, and a word in season on his tongue? Has not his flice appeared as the face of an angel? Have you not said, “Come in, thou blessed of the Lord”? And needed you the wisest of men to tell you that as “ointment and perfume rejoice the heart, so doth the sweetness of a man’s friend by hearty counsel”? Thus David and Jonathan met: “Jonathan went 1o David into the wood, and strengthened his hand in God.”

Thirdly, How pleasing to meet “face to face,” in the exercises of social devotion in the sanctuary. Who has not taught his child to say, and who has not said himself;

Lord how delightful ’tis to see

A whole assembly worship thee!

At once they sing, at once they pray;

They hear of heaven, and learn the way.

I have been there and still would go,

‘Tis like a little heaven below.

It was the loss of such a privilege that led David to say; “When I remember these things t pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holjday.” It was the want of this that induced him to say, “My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary.”

Then, Finally, “What will it be to meet “face to face” in heaven? Then our joy will be full. This supposes, indeed, a mutual recognition of each other there; and, says Baxter, “I am fully persuaded I shall love niy friends in heaven; and therefore know them; and this, principally, binds me to them on earth. If I thought I should never know them more; nor, therefore, love them after death, I should love them comparatively little, as I do all other transient things: but now I delight in conversing with them, as believing I shall commune wath them forever.” So did Paul: for said he, “What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy.”

But what a difference between our meetings “face to face” on earth, and those we hope to enjoy in heaven! Now our communions are few in number, often short in duration, and always liable to interruption; but none of these disadvantages will be known there.

Here we are in a state of imperfection; and we mistake each other; and offences will come; and we have frequc]itly much to explain, much to excuse, much to forbear, and much to forgive; but there, we shall be “without fault before the throne of God and of the Lamb.”

Here we are in a state of exposure to numberless afflictions and sorrows; and when we meet, if not ourselves in any trouble, our connections are, and we “weep with them that weep;” and often endm*e, by sympathy, as much or more than the sufferers themselves. But there, nothing is to be seen, but joy and gladness; nothing heard, but thanksgiving and the voice of melody. Here we always meet in a vale of tears —

There on a greeu ami flowery mount,

Our weary souls shall sit;
And with transpurting joys recoxint

The labors of our feet.

No vain discourse shall fill our tongue,

Nor trifles vex our ear;
lufiuite grace shall be our song.

And God rejoice to hear.

Millions of years our wondering eyes

Shall o’er thy beauties rove.
And endless ages we’ll adore

The glories of thy love.

Forever his dear sacred name

Shall dwell upon our tongue,
And Jesus and Salvation be

The close of every song.