The Canonical Column, Book 63: 2 John

We now continue our journey through the Canonical Column with the sixty-third book of the biblical canon — 2 John. For those unfamiliar with this mystery, the Canonical Column is a divinely embedded framework within Scripture that bears dual witness to the biblical canon through an organized network of witnessing chapters found in three key Old Testament books — Genesis, Leviticus, and Isaiah.¹ For readers new to this series, I recommend first reviewing the introductory article, which lays out the foundational context for the insights explored here.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of 2 John, its two witnesses are Leviticus 24 and Isaiah 63. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the epistle of 2 John. To this end, each has been divinely embedded with textual allusions to specific passages within the epistle of 2 John and intentionally sequenced as the twenty-fourth chapter in its branch of the framework, and sixty-third of its branch-pair, reflecting 2 John’s ordinal position as both the twenty-fourth book of the New Testament and the sixty-third book of the Bible. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of 2 John are firmly established.

Table of Contents anchor

The Epistle of 2 John

The Second Epistle of John is one of the shortest books in the New Testament, yet its brevity carries a sharp and urgent message. Traditionally attributed to the apostle John, the letter is addressed to “the elect lady and her children,” which may refer either to a respected Christian woman and her household or metaphorically to a local congregation and its members. Its purpose is twofold: to encourage believers to walk in truth and love, and to warn them against receiving or supporting false teachers who deny that Jesus Christ has come in the flesh (2 John 7).

At the heart of the epistle lies the apostolic insistence that right belief and right love cannot be separated. The truth revealed in Jesus Christ—his incarnation, divine identity, and saving work—is the foundation of Christian fellowship; to depart from that truth is to forfeit true communion with God (v. 9). For this reason, John instructs the faithful not to extend hospitality or endorsement to those who corrupt the doctrine of Christ (vv. 10–11), lest the church become complicit in their error.

Despite its short length, 2 John serves as a crucial safeguard for the early Church and a timeless reminder that truth must be guarded as faithfully as it is lived. Those who abide in the doctrine of Christ remain in fellowship with both the Father and the Son (v. 9), walking in the love that God both commands and gives (vv. 4–6).

Authorship & Dating

The epistle identifies its author simply as “the elder,” a title understood by the early Church to refer to the apostle John, who in his later years served as a spiritual overseer to the congregations of Asia Minor. The close similarity in language, style, and theological emphasis between 2 John, 1 John, and the Gospel of John has long supported the traditional view that John the son of Zebedee wrote all three. This includes hallmark Johannine themes such as abiding in Christ, the distinction between truth and deception, and the insistence that Jesus Christ has come in the flesh.

Modern-critical scholarship has sometimes questioned whether the apostle himself penned the letter, proposing instead that it may have been written by a close disciple within the “Johannine community,” possibly “the elder” mentioned by name in early Christian writings. These scholars point to minor stylistic variations and the absence of a personal name as possible indicators of a distinct but closely aligned author. Nevertheless, even critical interpreters generally acknowledge that the letter preserves authentic Johannine theology and emerges from a context shaped directly by the apostle’s teaching and authority.

The epistle was likely written in the late first century, most often dated between A.D. 85–95, when the aging apostle is believed to have resided in Ephesus. This later setting aligns with the church’s growing need to confront early forms of Christological error—particularly those denying the incarnation—and explains the letter’s urgent warnings against false teachers who sought to infiltrate and corrupt the community’s faith. Whether penned directly by the apostle or by a trusted associate carrying his voice, 2 John stands firmly within the apostolic witness as a faithful guardian of the truth entrusted to the Church.

Witnessing chapters of 2 John in the Canonical Column

Having introduced the epistle’s background and authorship, we now turn to its two appointed witnesses within the Canonical Column. As previously stated, the two witnessing chapters of 2 John within the Canonical Column are Leviticus 24 and Isaiah 63. Both of these chapters have been deliberately composed and structured to reflect the content of the epistle of 2 John. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of the epistle of 2 John—through which they together affirm its divine authorship, canonicity, and its ordained position as both the twenty-fourth book of the New Testament (within An Holy Priesthood) and the sixty-third book of the divinely sanctioned biblical canon overall (within Second Isaiah).⁴

Because 2 John is such an exceedingly brief book of the Bible (13 verses in total), the number of allusions to the target biblical book are fewer in Leviticus 24 and Isaiah 63 than most of the previous examples we’ve looked at. This is one of those rare interesting cases where both witnessing chapters are actually greater in length than the biblical book that they bear witness of. Still, the allusions that we do find are sufficiently strong to objectively identify 2 John as the target book being witnessed.

Context of Leviticus 24

Leviticus 24 occupies a strategic place within the Holiness Code (Leviticus 17–26), where the LORD instructs Israel how to maintain holiness both in worship and within community life. The chapter opens with commands regarding the continual lamp and the showbread, visible symbols of God’s abiding presence among his people and the covenant fellowship sustained before him. These sacred elements underscore that Israel’s spiritual life depends upon the continual preservation of divine light and provision within the sanctuary.

The narrative abruptly shifts as a man within the camp blasphemes the name of the LORD, prompting Moses to seek divine instruction on how such an offense must be addressed. The LORD responds by establishing a clear boundary: anyone who curses God’s name is to be put to death, whether native-born or foreigner. This stark transition from worship ordinances to covenant punishment highlights a central truth—the sanctity of God’s presence must be guarded. The community must not permit the desecration of his name or tolerate those who defy His authority from within. The closing section reiterates principles of just recompense, ensuring that holiness and justice remain inseparably bound within the life of God’s people.

Leviticus 24 -> 2 John

As the twenty-fourth chapter of An Holy Priesthood (which functions within the Canonical Column as a figurative type of the New Testament canon), as well as the sixty-third chapter of the Law pair of branches (The Circumcision and An Holy Priesthood), Leviticus 24 has been deliberately designed by God to serve as a figurative type of the epistle of 2 John—ordained before the foundation of the world to become the twenty-fourth book of the New Testament and the sixty-third book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of 2 John. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Leviticus 24	2 John
And the LORD spake unto Moses, saying, Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually.5 (Leviticus 24:1-2)	I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. (2 John 4)
And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp; And the Israelitish woman’s son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan:)6 (Leviticus 24:10-11)	For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. (2 John 7)
And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.7 (Leviticus 24:15-16)	Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds. (2 John 9-11)

As previously stated, due to the extreme brevity of 2 John, the number of available allusions in Leviticus 24 is necessarily limited—there are only thirteen possible verses to which the chapter can allude. Nevertheless, the three allusions documented in the table above successfully capture the full scope of the epistle in order:

Walking in truth → identifying deceivers → refusing fellowship with them

In other words:

• The continual light in the sanctuary (Lev. 24:1–2) corresponds to believers walking in truth (2 John 4).
• The blasphemer within the camp (Lev. 24:10–11) corresponds to the deceivers who have entered into the world (2 John 7).
• The command to cut off the one who denies God’s Name (Lev. 24:15–16) corresponds to the apostolic command to refuse those who do not abide in the doctrine of Christ (2 John 9–11).

Thus, while fewer in number, the allusions in Leviticus 24 nevertheless trace the entire argumentative flow of 2 John from beginning to end.

Context of Isaiah 63

With the An Holy Priesthood branch of the Canonical Column confirming 2 John as the twenty-fourth book of the New Testament, we now turn to its prophetic witness in Second Isaiah, which affirms the epistle’s placement as the sixty-third book of the canon.

Isaiah 63 stands near the conclusion of Second Isaiah (Isaiah 40–66), a section that combines prophetic promises of restoration with solemn reflections on Israel’s past failures. The chapter opens with a vivid portrayal of the LORD as a divine warrior returning from judgment against the nations, his garments stained with the evidence of righteous vengeance (vv. 1–6). This imagery affirms the LORD alone as Savior and Judge, acting without human assistance to deliver his people from their oppressors.

The focus then shifts to a heartfelt rehearsal of God’s covenant mercy toward Israel (vv. 7–9), celebrating his compassion and his presence among them through his Holy Spirit. Yet this remembrance also acknowledges Israel’s rebellion, which grieved that very Spirit and resulted in divine discipline (vv. 10–14). In the final portion of the chapter (vv. 15–19), the prophet appeals to the LORD as Father and Redeemer, pleading for renewed mercy and restoration, and distinguishing between the people who bear God’s name and their adversaries who do not. Throughout the chapter, the identity of God and the identity of his covenant people remain inseparably linked — a theme that resonates strongly with the concerns addressed in the Second Epistle of John.

Isaiah 63 -> 2 John

As the twenty-fourth chapter of Second Isaiah (which functions within the Canonical Column as a figurative type of the New Testament canon), and the sixty-third chapter of the Prophets pair of branches (First Isaiah and Second Isaiah), Isaiah 63 has been deliberately designed by God to serve as a figurative type of the epistle of 2 John—ordained before the foundation of the world to become both the twenty-fourth book of the New Testament and the sixty-third book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of 2 John. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 63	2 John
I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.8 (Isaiah 63:7)	Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. (2 John 3)
For he said, Surely they are my people, children that will not lie: so he was their Saviour.9 (Isaiah 63:8)	I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. (2 John 4)
Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?10 (Isaiah 63:11)	For the truth’s sake, which dwelleth in us, and shall be with us for ever. (2 John 2)
Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.11 (Isaiah 63:16)	He that abideth in the doctrine of Christ, he hath both the Father and the Son. (2 John 9; cf. 3-4)
The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. We are thine: thou never barest rule over them; they were not called by thy name.12 (Isaiah 63:18-19)	Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. . . . . (2 John 9)

Conclusion: The canonicity & placement of 2 John is established by its two witnessing chapters in the Canonical Column: Leviticus 24 & Isaiah 63.

The canonicity of the epistle of 2 John is affirmed by its two witnessing chapters within the Canonical Column: Leviticus 24 and Isaiah 63. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. As previously stated, each witnessing chapter reflects a different aspect of 2 John’s canonical placement—Leviticus 24 signifying its role as the twenty-fourth book of the New Testament, and Isaiah 63 signifying its position as the sixty-third book of the Bible overall. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the epistle of 2 John, which was ordained before the foundation of the world to serve as both the twenty-fourth book of the New Testament and the sixty-third book of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the epistle of 2 John are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Leviticus 24:1–2, the children of Israel are commanded to supply pure olive oil so that the lamp in the sanctuary might burn continually before the LORD. This perpetual light visibly symbolizes the ongoing presence of God’s truth among his people. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 4, where the apostle rejoices to find the elect lady’s children walking in truth, in obedience to the commandment received from the Father. The continual lamp reflects the faithful preservation of divine truth from one generation to the next. ↩︎
6. In Leviticus 24:10–11, a man dwelling among the children of Israel openly blasphemes the name of the LORD, attacking God’s identity from within the covenant community. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 7, where John warns that many deceivers have entered into the world, who deny that Jesus Christ is come in the flesh—a direct assault on his divine name and identity. Both passages distinguish true children of God from those who reject the reality of his presence, identifying such offenders as enemies of the covenant. ↩︎
7. In Leviticus 24:15–16, the blasphemer who defies the LORD’s name is to be cut off from the community by death, whether “stranger or native”: his crime severs fellowship with God and his people. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 9–11, where those who abide not in the doctrine of Christ are likewise to be refused fellowship and not received into the house, lest the faithful become partakers in their evil. Though administered differently under the two covenants, both passages enforce the same divine boundary: the defense of God’s name demands complete separation from those who deny it. ↩︎
8. In Isaiah 63:7, the prophet recounts the LORD’s abundant lovingkindness and mercies, praising the goodness he has bestowed upon the house of Israel according to his covenant faithfulness. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 3, where grace, mercy, and peace are likewise bestowed upon the faithful “in truth and love” from God the Father and the Lord Jesus Christ. ↩︎
9. In Isaiah 63:8, the LORD affirms Israel as his people, “children that will not lie,” and becomes their savior—defining his covenant family by their faithfulness to the truth. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 4, where the apostle rejoices to find the elect lady’s children “walking in truth,” in obedience to the commandment received from the Father.The certainty of the allusion is reinforced by the fact that God is depicted throughout Isaiah 63 as Israel’s loving Father (cf. Isa. 63:16), precisely corresponding to 2 John’s emphasis on the Father’s authoritative command. Both passages identify the true people of God as faithful children who walk in truth under the saving authority of the Lord, reinforcing 2 John’s central doctrinal emphasis on abiding in Christ. ↩︎
10. In Isaiah 63:11, the LORD is remembered as the one who redeemed his people through Moses and put his Holy Spirit within them, marking the covenant community by his indwelling presence. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 2, where the apostle affirms the truth which dwelleth in us, and shall remain with believers forever. Both passages define fellowship with God by his presence abiding within his people—whether described as the Holy Spirit or as the indwelling truth. ↩︎
11. In Isaiah 63:16, the LORD is confessed as “our Father” and “our redeemer,” whose name is from everlasting — asserting his unique identity as the God to whom his people belong. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 9, where abiding in the doctrine of Christ ensures fellowship with the Father and the Son, while those who refuse this confession “hath not God.” Both passages define true covenant fellowship by right confession of God’s eternal name and clear separation from those outside of it, reinforcing 2 John’s central doctrinal boundary: only those who abide in the true Christ have the Father. ↩︎
12. In Isaiah 63:18–19, the prophet distinguishes the LORD’s holy people—“we are thine”—from their adversaries, who “were not called by thy name,” marking a clear boundary between those who belong to God and those who do not. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 John 9, where abiding in the doctrine of Christ determines whether one hath God or, by transgression, hath not God. Both passages define covenant fellowship through right confession of God’s name, reinforcing 2 John’s doctrinal boundary that only those who remain steadfast in the true Christ belong to God. ↩︎

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