Because of its brevity and private character, the letter did not enjoy a wide circulation; therefore, quotations or recognition of it in the patristic writings are sparse. However, these used and attributed it to the apostle John: Irenaeus, Clement of Alexandria, Origen, and Cyprian.

Although the book is anonymous, the internal contents of the letter do support Johannine authorship. The author identified himself as "the elder" (1). This could refer to either the church office of bishop-pastor-elder or to his age, probably the latter because of his affinity for age descriptions (little children, young men, fathers). Such a designation should not be regarded as unique because even Peter called himself an elder (1 Peter 5:1). There are similarities of style and vocabulary between this Epistle and the other two accepted writings of the apostle John (Gospel and the First Epistle). These words and phrases are common to all three: love in the truth; have known the truth; walking in truth; new commandment; love one another; deceiver; antichrist; and abideth. The moral and doctrinal problems discussed in the Second Epistle are the same as those mentioned in the first letter: the need of love for one another in obedience to Christ’s commandments (4–6; cf. 1 John 2:7–11); and the heresy of the denial of Christ’s theanthropic person (7–11; cf. 1 John 4:1–3).

The opening verse reads: "The elder unto the elect lady and her children …" (1). The question is obvious: Who is the elect lady? Many are the suggested answers. The actual Greek words are eklektei kuriai. Some identify these two words as a designation of the universal church (cf. Eph. 5:25, 32) or as a personification of an unknown local church. Others equate them with the church in Babylon (cf. 1 Peter 5:13), the phrase literally reading: "The jointly elected one in Babylon greets you." The Greek phrase he sunekleke is in the feminine gender; thus it could read "the jointly elected woman." If Babylon were a symbolic name for Rome, then John may have been writing to the local church at Rome. However, there is no indication that John was using allegorical language in this passage. Also, both the address and the salutation (1, 5, 13) imply a real woman with real children, an actual sister, and regular nephews and nieces. Some have suggested that one of the two words might be a proper name; therefore, she would either be the elect Kuria or the lady Electra. The most plausible explanation is that she was an unknown, saved woman, loved by all who knew her (1, 2). Her children with whom John had any contact were all obedient to the truth (4). Her home apparently housed the congregation of believers in her vicinity (10). She was well known for her hospitality, especially the entertainment of itinerant preachers (10, 11).

False teachers, who denied the incarnation of Jesus Christ, His theanthropic person, and possibly His physical return to the earth, were in the vicinity of the elect lady, seeking opportunities to spread their heresy in the churches (7). John, aware of the situation, identified the teaching as deceptive and anti-Christian (7). This was doubtless the same heresy condemned in the First Epistle, a form of incipient Gnosticism. The apostle wanted the elect lady to be alert lest she unwittingly give opportunity to them to spread their error in her house (8–11). Because of the need for warning, he wrote this personal note to the woman and her children who probably lived in the area over which he had the general spiritual oversight. If John can be placed in Ephesus, where tradition located him, then she probably lived in the Roman province of Asia. The book was shortly written after the First Epistle, between a.d. 85 and 95.

First of all, he wanted to commend the lady and her children for their love and loyalty to the truth (1–4). Then he desired to beseech her to continue her walk in love and in commandment-keeping (5, 6). Finally, he wanted to warn her about the false teachers (7–11), to inform her of his plans to visit her (12), and to send greetings from the children of her sister (13).

The unique contribution of this short Epistle to the canon is in its description of the attitudes and actions a Christian should manifest toward false teachers. The touchstone of heresy is an open denial of the truth that God became flesh in the person of Jesus Christ. A denial of the incarnation or virgin birth automatically leads to a denial of Christ’s sinless life, His substitutionary atonement, His bodily resurrection, and His second advent to the earth. This denial does not come from an ignorance of the truth, but from a knowledge of it that is totally rejected. To such teachers no opportunities should be given to preach or to teach. No hospitality or greeting should even be given to them. Any encouragement of them will bring to the involved believer a loss of reward. In the area of fundamental doctrines, there cannot be any tolerance of error or academic freedom.

The relationship that existed between John and the elect lady was based upon love and truth. He loved the lady and her children in the truth; they who knew the truth also loved her in the truth; they all loved for the sake of truth which was in them and would be with them forever; and grace, mercy, and peace originated from God in truth and in love.

A contact with some of the lady’s children caused him to rejoice because they were walking in truth and in love. He appealed that their mutual love might continue, a love based on obedience.

He then informed her that deceiving, antichristian teachers were abroad. He cautioned her against being influenced by this false teaching. The church’s doctrinal position on the person of Christ had already been revealed and defined. There was no need for an advancement upon the doctrine; rather, it needed to be defended. Neither doctrinal orthodoxy nor heresy were simple, academic issues; rather, they involved the possession or the absence of eternal life. She was not to allow her influential position to give the apostates an opportunity to preach to the believers that met in her house nor to extend any form of Christian kindness or hospitality to them. Such involvement would actually aid the cause of Satan.

He closed by saying that he would visit her soon and would give her additional information at that time. Greetings from her relatives ended the brief Epistle.