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Bible Commentaries
Lange's Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical Lange's Commentary
Copyright Statement
These files are a derivative of an electronic edition available at BibleSupport.com. Public Domain.
These files are a derivative of an electronic edition available at BibleSupport.com. Public Domain.
Bibliographical Information
Lange, Johann Peter. "Commentary on 3 John 1". "Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical". https://www.studylight.org/commentaries/eng/lcc/3-john-1.html. 1857-84.
Lange, Johann Peter. "Commentary on 3 John 1". "Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical". https://www.studylight.org/
Whole Bible (45)New Testament (19)Individual Books (10)
Verse 1
(ἸÏÎ¬Î½Î½Î¿Ï Î³ in B. and Cod. Sinait. C. adds á¼ÏιÏÏολὴ, G. Ïοῦ á¼Î³Î¯Î¿Ï �.)
I. The Address
3 John 1:1
The elder unto the well beloved Gains, whom I love in the truth1.
EXEGETICAL AND CRITICAL
3 John 1:1. On á½ ÏÏεÏβÏÏεÏÎ¿Ï see Introduction § 1. It can hardly be determined whether this Gaius is one of the two or three persons of that name, who are mentioned as friends and companions of Paul in Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14. Lücke thinks that our Gaius is identical with Gaius of Derbe mentioned Acts 20:4, Wolf, in his Curis ad. h. l., that the Gaius mentioned 1 Corinthians 1:14 is meant here. Others suppose that the Gaius, mentioned Constit. Ap. 7, 46, and appointed by John Bishop of Pergamus, is the one referred to here (Whiston); but this is also purely hypothetical. Nor can it be inferred from 3 John 1:8 of this Epistle that Gaius was a presbyter. As John adds to the address the term Ïῷ�, so he also addresses him as á¼Î³Î±ÏηÏÎ in 3 John 1:3; 3Jn 1:5; 3 John 1:11, and superadds as in 2 John 1:1, the words: á½Î½ á¼Î³á½¼ï¿½ (Oecumenius: ὠκαÏá½° κÏÏιον�).
HOMILETICAL AND PRACTICAL
Starke: Those who wish to be loved of men, must be lovable and worthy of love; this is done, if they give up the love of the world, and love God only.âTruth and love are precious jewels of Christians, which must be linked together and are more ornamental than golden chains. The one cannot exist without the other; truth without love is dead, and love without truth is blind.
Footnotes:
3 John 1:1; 3 John 1:1. [German: The presbyter to the beloved Gaius, whom I love in truth.âM.]
Verses 2-12
The Apostleâs joys and sorrows
3 John 1:2-11
2Beloved, I wish above all things2 that thou mayest prosper and be in health, even 3as thy soul prospereth. For3 I rejoiced greatly when the4 brethren came and testified of the truth that is in thee,5 even as thou6 walkest in the truth.7 4I have no greater joy than8 to hear that my children walk in truth.9 5Beloved, thou doest faithfully10 whatsoever thou doest11 to the brethren, and12 to strangers; 6Which have borne witness of thy charity before the church13: whom if thou bring forward on their journey after a godly sort, thou shalt do well:14 7Because that for his nameâs sake15 they went forth, taking nothing of the Gentiles.16 8We therefore ought to receive17 such, that we might be fellow helpers to the truth18. 9I wrote unto the church19: but Diotrephes,who loveth to have the preeminence among them,20 receiveth us not. 10Wherefore, if I come, I will remember21 his deeds which he doeth, prating against us with malicious words22: and not content therewith, neither doth he himself receive the brethren, and23 forbiddeth them that would, and casteth them out of the church. 11Beloved, follow24 not that which is evil, but that which is good. He that doeth good is of God: but25 he that doeth evil hath not seen God. 12Demetrius hath good report of all men, and of the truth itself26: yea, and we also bear record; and ye know27 that our record28 is true.
EXEGETICAL AND CRITICAL
Wish for the prosperity of Gains. 3 John 1:2-4.
3 John 1:2. Beloved:âJoy in and care for Gaius account for the accumulation of terms of endearment.
In all things I wish that thou mayest prosper.âΠεÏá½¶ ÏάνÏÏν is simply idiomatic: with respect to all things: ÏεÏá½¶, with the idea of including, encircling, shutting in, both in connection with substantives and absolutely, is found at the head of whole sentences in the sense of adtinet ad; 1 Corinthians 16:1. Cf. Winer, p. 390, sq. Connected with εá½Ïομαι, which signifies âto wish,â but carries here also the force of intercession (cf. James 5:15), the most natural sense is âpraying for, concerning all things,â without any necessity for recurring to the Homeric usage of the preposition, viz. prae=above all things, as alleged by Schott, Düsterdieck and others. Rather than giving it that construction, we may connect ÏεÏá½¶ ÏάνÏÏν with εá½Î¿Î´Î¿á¿¦Ïθαι (Bengel, Huther, al.), which connection is affected neither by the rhetorical emphasis of the position of ÏεÏί ÏάνÏÏν (Lücke), nor by the circumstance that it cannot belong to á½Î³Î¹Î±Î¯Î½ÎµÎ¹Î½.âThe prosperity referred to (εá½Î¿Î´Î¿á¿¦Ïθαι) is general, in re familiari (Bengel), in all outward relations of life. Îá½Î¿Î´Î¿á¿¦Î½, to make, lead a good way (εá½Î¿Î´Î¯Î±) is transitive, while εá½Î¿Î´Îµá¿Î½ to have a good way, is intransitive; hence the Passive, which carries the same force as the intransitive verb. Cf. Romans 1:10; 1 Corinthians 16:2; Lücke, Düsterdieck and al.âÎαὶ á½Î³Î¹Î±Î¯Î½ÎµÎ¹Î½ singles out a particular point. Possibly Gaius had been sick (Düsterdieck), or was in delicate health; but this cannot be inferred with certainty as a fact, for health per se is important enough, if outward prosperity is the matter referred to.
Even as thy soul prospereth.âOecumenius: á¼Î½ ÏῠκαÏá½° Ïὸ εá½Î±Î³Î³Îλιον ÏολιÏείᾳ, consequently in that it has the truth, and that he walks in it (3 John 1:3); the words ÎºÎ±Î¸á½¼Ï Îµá½Î¿Î´Î¿á¿¦Ïαί ÏÎ¿Ï á¼¡ ÏÏ Ïή contain a high encomium on Gaius and the object of the Apostleâs particular rejoicing.
3 John 1:3. For I rejoiced greatly.âOn á¼ÏάÏην Î³á½°Ï Î»Î¯Î±Î½ see 2 John 1:4. These words give the reason of the encomium, as of a well authenticated fact.
When brethren came and testified to thy truth.âThe connection with the Aorist á¼ÏάÏην requires us to continue the Participles á¼ÏÏομÎνÏν καὶ μαÏÏÏ ÏοÏνÏÏν as Imperfects, as in Luke 17:12 (Lücke, Huther, Düsterdieck al.); the Dative ÏÎ¿Ï Ïá¿ï¿½ governed by μαÏÏÏ Ïεá¿Î½ (as in 3 John 1:6; 3 John 1:12; John 5:33; John 18:37; John 3:26) denotes the truth become subjective in Gaius; hence not=sinceritas (a Lapide, Beza and al.), but inward, Christian life, born of the truth, and itself truth (Lücke, Huther, Düsterdieck and al.); the restriction to liberalitas (Lorinus), is inadmissible.
As thou walkest in truth.âThis clause contains the testimony of the brethren, hence it is an indirect clause recording the Christianity of Gaius as evidenced by his walk; on that account we have also á¼ÎºÎ¿ÏÏ in 3 John 1:4, so that it is not the testimony of the Apostle added to that of the brethren (Besser). So Brückner, Huther, Düsterdieck, and al. The express and emphatic Ïὺ denotes that the testimony of the brethren had been different with reference to others, for instance in the case of Diotrephes 3 John 1:9-10.
3 John 1:4. I have no greater joy than this.âHere the Apostle expresses his mind in general. On μειζοÏÎÏαν, a double comparative, like Ephesians 3:8, see Winer, p. 81. Grotius: âEst ad intendendam significationem comparativus e comparativo factus.â The Genitive ÏοÏÏÏν is not=ÏαÏÏηÏ, the neuter Plural, carrying a general reference, is restricted by the following ἵνα to one idea. Winer, p. 175 compares á¼Ïâ Î¿á¼°Ï and á¼Î½Î¸â ὦν, also μεÏá½° ÏαῦÏα and καὶ ÏαῦÏα, Hebrews 11:12, and cites John 1:51.
That I hear my children are walking in the truth.âOn ἵνα see John 15:13. It signifies the Apostleâs desire to hear this; this is his whole aim. Τὰ á¼Î¼á½° ÏÎκνα are the Christians committed to John; the members of the Churches confided to his care and placed under his paternal direction (Huther).
Praise and necessity of hospitality, 3 John 1:5-8.
3 John 1:5. Beloved, as in 3 John 1:2.
Thou actest faithfully.âÏιÏÏὸν Ïοιεá¿Ï; Oecumenius: á¼Î¾Î¹Î¿Î½ ÏιÏÏοῦ�. Bengel: âFacis quiddam quod facile a te pollicebar mihi et fidelibus;â this explanation is too narrow, the reference to the ÏίÏÏÎ¹Ï which lays hold of the á¼Î»Î®Î¸ÎµÎ¹Î± and carries out in love being too definite. But it is not on that account=ÏίÏÏιν Ïοιεá¿Ïθαι (Ebrard).
Whatsoever thou doest for the brethren.âá½ á¼á½°Î½ (á¼Î½)=quodcunque denotes that this activity had various modes of expression and made itself felt in different directions. On á¼ÏγάζεÏθαι εἰÏ, cf. Matthew 26:10.
And that strangers.âÎαὶ ÏοῦÏο, as in 1 Corinthians 6:6; Ephesians 2:8; Philippians 1:28, is not different in point of sense from καὶ Îµá¼°Ï ÏÎ¿á½ºÏ Î¾ÎÎ½Î¿Ï Ï: and that=this too for (towards) strangers. This additional particular shows that the brethren were unknown and strangers, and acknowledges and praises the hospitality of Gaius as more liberal and not confined merely to brethren personally known to him. On the importance of Ïιλοξενία, cf. Hebrews 13:2; Rom 12:13; 1 Timothy 3:2; Tit 1:8; 1 Peter 4:9.
3 John 1:6. Who have testified to thy love before the Church.âÎá¼³ á¼Î¼Î±ÏÏÏÏηÏαν are the strange brethren; not only some of their number singled out (de Wette). á¼Î½ÏÏιον Ïá¿Ï á¼ÎºÎºÎ»Î·ÏÎ¯Î±Ï denotes the Church where the Apostle was at the time of writing (Grotius, Huther, Düsterdieck al.), before which they gave an account of their experience [on their missionary journeyâM.], like in Acts 14:27, and made mention of the love of Gaius. Bengelâs âpublice commemorabantur exempla ad hortandumâ goes too far.
Whom thou shalt do well to conduct (forward) worthily of God.âThe reading: οá½Ï ÎºÎ±Î»á¿¶Ï ÏοιήÏÎµÎ¹Ï ÏÏοÏÎμÏÎ±Ï is established; the Future with the part. aor. is difficult. The Future is simple and clear; Gaius will do well; we must not construe it, with Huther, as Futur. exactum. For at Mark 13:13, the being saved (ÏÏθήÏεÏαι) does not take place until after the enduring is accomplished (á½ á½ÏÎ¿Î¼ÎµÎ¯Î½Î±Ï Îµá¼°Ï ÏÎλοÏ). Cf. Winer, p. 306, where only the part. aor. carries the force of the futur. exact. But the action of Gaius is not finished until he has accomplished the providing and speeding forward of the brethren; this is the sense of the part. aor. In such a connection the Future indicates a certain expectation, not without the direction softened by the Future, even as the á½Ïείλομεν, 3 John 1:8, is morata formula hortandi (Bengel). It is more allowable to see here with Luther, a vagueness of expression than to venture with Ebrard on the correction á¼ÏοίηÏαÏ. As ÎºÎ±Î»á¿¶Ï qualifies Ïοιεá¿Î½ (Acts 10:33; Philippians 4:14), so á¼Î¾Î¯ÏÏ Ïοῦ θεοῦ qualifies ÏÏοÏÎμÏειν, to fit out for a journey (Titus 3:13; 1 Corinthians 16:11); in a manner worthy of God [whose messengers they areâM.], with all care and love (Lücke); the viaticum (Grotius), commeatus (Bengel), will not be wanting; but this is not all. Cf. 1 Thessalonians 2:12; Colossians 1:10.
3 John 1:7. For they went forth on behalf of the name.âá¼Î¾á¿Î»Î¸Î±Î½; the reason why they went forth is intimated by á½Ïá½²Ï Ïοῦ á½Î½ÏμαÏοÏ, as in Acts 5:41, on behalf of the name of Christ, cf. James 2:7, even for the purpose of preaching it, as in Romans 1:6, so that they went forth as missionaries, as in Acts 15:40 (Lücke, Huther, Düsterdieck and others). Hence the reference is neither to the name of God, which would require αá½Ïοῦ, and then to be referred back to Ïοῦ θεοῦ, 3 John 1:6, nor only to the Christian religion, and least of all to the name of the brethren who were called missionaries (Paulus). The connection of á¼Î¾á¿Î»Î¸Î±Î½ with á¼Ïὸ Ïῶν á¼Î¸Î½Î¹Îºá¿¶Î½ is untenable (Beza, Bengel, al.), which belongs to λαμβάνονÏεÏ.
Receiving nothing from the heathens.âThe Part. Præs. with μηδὲν denotes the maxim of the missionaries not to receive any support from the heathens (Huther, Düsterdieck), agreeably to Matthew 10:8. The Mathematical astrologers and thaumaturgs did, on the contrary, make a business of religious affairs. But compare also the practice of St. Paul (1Co 9:18; 2 Corinthians 11:7, sqq.; 2 Corinthians 12:16, sqq., 1 Thessalonians 2:9, sqq.), although he might not take any thing from the younger Churches. On the construction of λαμβάνειν�, cf. Matthew 17:25, and Winer, p. 388, note 1.
3 John 1:8. We therefore ought to receive such persons.âIn contrast to Ïῶν á¼Î¸Î½Î¹Îºá¿¶Î½ the Apostle begins with: ἡμεá¿Ï οá½Î½ [οá½Î½ because they receive nothing from the heathens, therefore we, etc.âM.]. The communicative Plural denotes the general Christian duty to take part in missions; hence á½Ïείλομεν. There is a fine play on the word á½Ïολαμβάνειν after μηδὲν λαμβάνονÏεÏ; elegans antanaclasis (Carpzov). According to Straboâs definition: οἱ εá½ÏοÏοι ÏÎ¿á½ºÏ á¼Î½Î´ÎµÎµá¿Ï á½ÏÎ¿Î»Î±Î¼Î²Î¬Î½Î¿Ï Ïι, this word implies both the ÏÏοÏÎμÏειν (3 John 1:6), and the λαμβάνειν Îµá¼°Ï Î¿á¼°ÎºÎ¯Î±Î½ (2 John 1:10).
That we may become fellow-workers (for) the truth.âThe purpose (ἵνα) is a noble one, viz. to serve the truth and work for it. The Dative Ïá¿ï¿½ denotes the object to which the work of the missionaries is devoted; we should become the assistants and fellow-workers of the missionaries; ÏÏ Î½ also refers back to ÏοιοÏÏÎ¿Ï Ï, not to Ïá¿ï¿½ as Luther, Bengel and Besser allege. Our view is also held by Brückner, Huther, Düsterdieck. Cf. Colossians 4:11 : ÏÏ Î½ÎµÏγοὶ Îµá¼°Ï Ïὴν βαÏιλείαν Ïοῦ θεοῦ; 1 Thessalonians 3:2; ÏÏ Î½ÎµÏγὸν á¼Î½ Ïá¿· εá½Î±Î³Î³ÎµÎ»Î¯á¿³; 2 Corinthians 8:23 : Îµá¼°Ï á½Î¼á¾¶Ï.
Complaint of a hostile person. 3 John 1:9-10.
3 John 1:9. I wrote somewhat to the Church.âá¼Î³ÏαÏα designates a lost Epistle; Ïι does not imply that the writing was specially important, but brief, he wrote somewhat (Lücke, Huther, Düsterdieck), the writing was not particularly valuable [nothing is said one way or another, Ïι leaves the matter quite indefinite and merely imports that he had written somewhatâM.]. The reference here cannot be to the first Epistle (Wolf, Stier al.), or to the second, for they contain not the remotest allusion to the relations here specified. Diotrephes might have withheld it from the Church (Huther).âThe Church to which he had written (Ïá¿ á¼ÎºÎºÎ»Î·Ïίᾳ), is that of which Gaius was a member, who was to correct and repair the injuries done by Diotrephes (3 John 1:5-8; 3 John 1:11). Hence it is wrong to hold with Bengel (âillius loci, ex quo exierunt. Occupatio: ne Cajus dicat, cur itur ad nos?â), with whom Besser agrees, that the reference here is to the Church from which the missionaries went forth.
But he who loveth to be foremost among them, Diotrephes, doth not receive us.âWe have no particulars concerning Diotrephes; it neither may be affirmed nor denied that he was a presbyter or deacon of the Church. But ÏιλοÏÏÏÏεÏÏν renders it more improbable than probable. It is a pure conjecture to describe him as an opponent of the Jewish Christians (Grotius), or as a gnostic or judaistic false teacher; he was ambitiosus; this is known. Schol. I. defines ÏιλοÏÏÏÏεÏÏν thus: á½ á½ÏαÏÏάζÏν Ïá½° ÏÏÏÏεá¿Î±.âÎá½Ïῶν is taken from á¼ÎºÎºÎ»Î·Ïία, [the collective nounâM.], and designates the members of the Church who, as Huther supposes, were wont to meet at his house. á¼ÏιδÎÏεÏθαι á¼¡Î¼á¾¶Ï signifies to receive us; hence not: to acknowledge our Epistles and exhortations (de Lyra, Grotius, Lücke, de Wette and al.).âHuther 1st ed. [corrected in the 2dâM.]. In not complying with the directions given in the Apostleâs Epistle, Diotrephes virtually delined to receive the Apostle himself (3 John 1:10).
3 John 1:10. Therefore, if I come, I will bring to remembrance the works which he doeth.âWith διὰ ÏοῦÏο the Apostle bases his coming and censure on the refractory conduct of Diotrephes. On á¼á½°Î½ á¼Î»Î¸Ï see 1 John 2:28. That it would take place soon is indicated by εá½Î¸ÎÏÏ, 3 John 1:14. It is not necessary to supply αá½Ïὸν (Huther), or á¼ÎºÎºÎ»Î·Ïίαν (Paulus) after á½ÏομνήÏÏ; the Accusative of the person which is added in John 14:26; Titus 3:1 is also wanting in 2 Timothy 2:14.âIt was the Apostleâs intention to censure not only Diotrephes, who was not singular in his reprehensible conduct, but had a friendly party backing him. Bede: âIn omnium notitiam manifesting arguendo producam.â Although the connection requires us to understand the feature of censure (de Lyra: puniam, Bengel: notabo, ut sentiat, animadvertam), the idea of an instructive calling to mind is by all means to be retained; the censure lies in the matter being mentioned and that publicly. Îá½Ïοῦ Ïá½° á¼Ïγα, á¼ Ïοιεῠare the object of á½ÏομιμνήÏκειν, and these consist in the sequel, viz.:
Prating against us with wicked words.âOn λÏÎ³Î¿Î¹Ï ÏονηÏοá¿Ï see 2 John 1:11; 1 John 3:12. They were slanderous words calculated to lower and detract from the Apostleâs influence, but idle, worthless tattle, untenable falsehoods; hence ÏÎ»Ï Î±Ïῶν, âapposite calumnias Diotrephis vocat garritumâ (á Lapide); the intransitive verb has a transitive reference to á¼¡Î¼á¾¶Ï taken from the λÏÎ³Î¿Î¹Ï ÏονηÏοá¿Ï; a similar construction may be seen in μαθηÏεÏÏ, Matthew 28:19; θÏιαμβεÏÏ, Colossians 2:15 (properly nugari, cf. 1 Timothy 5:13.)
And not contented with this.âá¼Ïκεá¿Ïθαι with the Dative only, occurs at Luke 3:14; Hebrews 13:5 instead of á¼Ïá½¶ ÏοÏÏοιÏ; μὴ� with ÏÎ»Ï Î±Ïεá¿Î½ against the Apostles, he wrongs the missionary brethren in two ways, viz.:
Neither doth he himself receive the brethren.âÎá½Ïε followed by καὶ is of frequent occurence, see Winer p. 516, 7. Îá½Ïá½¸Ï answers to Î²Î¿Ï Î»Î¿Î¼ÎÎ½Î¿Ï Ï. á¼ÏιδÎÏεÏθαι signifies literally to receive, to entertain hospitably, 2 John 1:10. The reference is to the á¼Î´ÎµÎ»Ïοί mentioned 3 John 1:7.
But also, those who would do it, he hindereth.âThere was consequently no lack of well-disposed Church-members; but he κÏλÏει by force, imperiousness, cunning tricks and speeches.
And casteth out of the Church.âá¼ÎºÎ²Î¬Î»Î»ÎµÎ¹Î½ á¼Îº Ïá¿Ï á¼ÎºÎºÎ»Î·ÏÎ¯Î±Ï may signify: to excommunicate, but according to the context also to turn out of the local congregation. In the latter case κÏλÏει and á¼ÎºÎ²Î¬Î»Î»ÎµÎ¹ would have the same object; but in the former á¼Î´ÎµÎ»Ïοί would be the object with αá½ÏοÏÏ understood. The former, adopted by Düsterdieck on account of the meaning of the word and the construction, seems to be improbable, because excommunication in a case which had no reference to false doctrine or immorality of life, would be immoderate and unheard of, and hardly conceivable at that time. But it might be possible that Diotrephes was wont to hold, or caused to be held, the meetings of the Church in his own house, and refused admittance to those who were opposed to him; but that would not be an excommunication. Huther, who maintains the other view, seems to enter more fully into the circumstances hinted at, and to avoid untenable conjectures.
Exhortation and Commendation. 3 John 1:11-12.
3 John 1:11. Beloved; peculiarly emphatic as following what goes before. 1 John 4:1; 1 John 4:7; 1 John 4:11.
Imitate not evil but good.âOn μὴ μιμοῦ see Hebrews 13:7; 2 Thessalonians 3:7; 2 Thessalonians 3:9; Ephesians 5:1. Τὸ κακÏν in Diotrephe, Ïὸ� in Demetrio (Bengel). De Wette erroneously asserts that the diction here is âunjohannean,â for we have Ïá½° á¼Ïγα ÏονηÏá½° and δίκαια in 1 John 3:12; Ïὸ κακÏν in John 18:23; Ïὰ� and Ïá½° Ïαῦλα in John 5:29 : the diction is generally biblical, 1 Peter 3:10-11.
He that doeth good, is (out) of God.âCf. 1 John 3:10. á½ï¿½ is general, as before (1 Peter 2:14; 15:20; 1 Peter 3:6; 1 Peter 3:17); a Lapide, Grotius, Paulus and al erroneously apply and restrict this expression to benevolence and hospitality.
He that doeth evil, hath not seen God.âIt is inconceivable how Lücke and de Wette can call this expression, unjohannean,â considering that á¼Îº θεοῦ á¼ÏÏίν with the constantly recurring á¼Îº θεοῦ εἶναι (1Jn 4:2-4; 1 John 4:6; 1 John 3:10; 1 John 5:19) is manifestly âjohannean,â and that we read at 1 John 3:6 : οá½Ï á¼ÏÏακεν αá½Ïὸν notwithstanding the addition there of οá½Î´á½² á¼Î³Î½Ïκεν αá½Ïὸν, and at 1 John 4:8 : οá½Îº á¼Î³Î½Ï Ïὸν θεÏν, 1 John 2:3 : á¼Î³Î½Ïκαμεν αá½Ïὸν.
3 John 1:12. Unto Demetrius testimony hath been borne by all, and by the truth itself.âDemetrius was probably the bearer of this Epistle (Lücke, Düsterdieck, Huther), and John commends him to Gaius. Hence he cannot be one of the Î²Î¿Ï Î»Ïμενοι, whom Diotrephes is said to have hindered and excommunicated (Ebrard); in that, case he would have been a member of the congregation to which Gaius belonged, and known to him. The Perfect μεμαÏÏÏÏηÏαι denotes a testimony which has been given and continues to be valid; used absolutely, without any further qualification, it always denotes a good testimony (Acts 6:3; Acts 10:22; Acts 16:2, etc.). In á½Ïὸ ÏάνÏÏν the reference is to Christians; for the matter in question bears on the Christian excellence of Demetrius (Lücke); the restriction to those who knew him, is self-evident, and hence otherwise than in 2 John 1:1. Limiting it to the brethren 3Jn 1:5; 3 John 1:7; 3 John 1:10 (Ebrard), or extending it to Jews and Gentiles (Oecumenius), cannot be done; there is nothing to warrant either construction; the former would require a further qualification, the latter is limited to his congregation by the context.âÎαὶ á½Ïâ αá½Ïá¿Ï Ïá¿Ï� imports a personified and independent testimony running parallel with that of the ÏάνÏεÏ, equal to it, real, and the truth itself giving that testimony. Hence we cannot agree with the explanation of Huther who thinks that the Apostle wanted to give prominence to the circumstance that the good testimony of all was not founded on their human judgment, in the testimony of the á¼Î»Î®Î¸ÎµÎ¹Î± dwelling in them, and refers to John 15:26-27. There the truth does not bear testimony concurrent with, and outside of the ÏάνÏεÏ, but in them and out of themselves. We ought rather to think with Düsterdieck of the walk and conversation of Demetrius, in which the á¼Î»Î®Î¸ÎµÎ¹Î± dwelling in him, shows itself as vital and bearing testimony to him; he is an image of the truth, which is personified in him, in his walk and nature. It is not sufficient to think here only of the res ipsa, or res ipsæ, the reality (a Lapide, Grotius, Beausobre); the Divine Truth is the witness here. [Alford reproducing, and, as so often, improving on Düsterdieck: âThe objective Truth of God, which is the Divine rule of the walk of all believers, gives a good testimony to him, who really walks in the truth. This witness lies in the accordance of his walk with the requirement of Godâs Truth. It was the mirror in which the walk of Demetrius was reflected; and his form, thus seen in the mirror of Godâs Truth, in which the perfect form of Christ is held up to us (1 John 2:6; 1 John 3:3; 1 John 3:16), appeared in the likeness of Christ: so that the mirror itself seemed to place in a clear light his Christian virtue and uprightness, and thus to bear witness to him.ââM.].
But we also bear testimony.âJohn adds now his own testimony, as a third [and independent testimonyâM.]; καὶ ἡμεá¿Ï δὲ makes this testimony of the Apostle very emphatic. Cf. notes on. 1 John 1:3.
And thou knowest that our testimony is true.âThe reference is only to the personal testimony of the Apostle; Grotius explains erroneously: âalii, qui Ephesi sunt.â Cf. John 19:35; John 21:24. Gaius knows and values it as a true and reliable testimony; not however because of the episcopal, apostolical and canonical dignity of John (a Lapide), but because of his personal truthfulness.
ETHICAL
1. Outward prosperity, and more especially physical health, are of sufficient value to become the objects of a Christian wish in the form of intercession, but must always be subordinated to the health, or rather by Divine grace to the recovery of the soul walking in the truth of God. A parallel passage is 2 Corinthians 12:7 (ÏκÏÎ»Î¿Ï Ïá¿ ÏαÏκί) cf. 3 John 1:9â(á¼ÏκεῠÏοι ἡ ÏάÏÎ¹Ï Î¼Î¿Ï , ἡ Î³á½°Ï Î´ÏÎ½Î±Î¼Î¹Ï á¼Î½ï¿½).
2. The greatest joy of the servants of Christ is, not to labour in vain in their congregations, though they labour for nothing (3 John 1:4).
3. Participation in the work of missions is the sacred duty of individuals (3 John 1:5-8) as well as of Churches (3 John 1:10), and a life-token of the truth in them (3 John 1:8; 3 John 1:11). Missionaries are objects of Christian love.
4. Ambition destroys the efficiency and position of men, so that they not only work evil themselves, but also hinder good.
5. Church-visitation is an official work, derived from the Apostolical Church.
6. We should look to and imitate in our walk and conversation those who have a good testimony in truth, not those who err and commit sin.
HOMILETICAL AND PRACTICAL
Compare Ethical.âHealth is the foundation of all human activity. A sickly man cannot even think healthily. Men would be surprised, if they were able to take such a survey, to find how many of the things which have filled the world with feuds and laden with errors, may be traced back to a disordered stomach. Who would go to sea in a leaky vessel?
Starke:âChristians should bless and greet one another, wish one another good, pray for one another, so that all of us may be benefited.âThere is none so weak but that he may be of use to others; though it be done only by wishing and praying, yet it is a great service.âA faithful teacher may be known by this token, that he rejoices over the spiritual growth of his hearers and others, and thanks God for it.âThe evangelical truth is not still, it walks and causes those to walk who have it.âThe natural life is not concluded with one step; sure, the spiritual life is a constant progression unto death.âPreachers have anxiety and toil in their ministry, they meet with hatred and envy, opposition and persecution, mockery and derision, but their joy in the fruits of their labour overcomes all the rest.âWould that all evangelical ministers might become zealous and imitators of the holy men of God, who have faithfully performed the work of the Lord. Let every one be of good cheer and courage in the discharge of his duty and he will be exalted to their society in heaven.âHe who seeks only temporal and transitory things in the ministry is an antichrist and brings shame on the name of Christ.âIt is very injurious to the course of the Gospel, if its servants seek only their own advantage; this makes more atheists than Christians.âThose who while exhorting others to the practice of godliness, include themselves, not only set a higher value on their exhortation, but also render it more telling and efficacious.âThose who receive the servants of Christ, receive Himself. Should we then not eagerly long to receive Him in His members? He will richly pay for His entertainment.âHe that is of the truth and loves the truth must seek to further it in every possible way; this is the mark of a true one.âBe not surprised if thou findest no room with the clear truth among false teachers and prophets; for Christ Himself and His Apostles did not find it.âWhen loose talkers have exhausted words and proofs, they forthwith have recourse to detraction, slander and abuse.âDevilish maliceânot to do good yourself and actually to hinder others who would do good.âFalse teachers are opposed to the children of God and avoid their company; but this very course shows plainly that they are not the children of God.âHeretics and false teachers foster not only errors of the understanding, but these are also allied to perversity and a malicious will.âThe knowledge of the letter [of the Scriptures], is vastly remote from illumination.âHe who does not see God by faith here, will not see Him in glory hereafter.âBenefits which have been shown to us, should be publicly acknowledged.
Heubner:âHere we are reminded of the double health. How rarely do we ask after the health of the soul: it is thought unbecoming, and yet it is the most important matter.âLet the sick in body be specially anxious for the health of the soul (2 Corinthians 4:16).âSpiritual paternal joys may compensate us for the want of bodily ones (2 Corinthians 1:14; 1 Thessalonians 2:19).âWhere do we now find a congregation interested in the spiritual condition of another congregation?âThe exhibition of love to the messengers of the Gospel, is a duty we owe to the Gospel itself. Such love exalts the praise of Christianity and of the Church.âDiotrephes probably turned them away as vagabonds. There were of course those who went begging in the name of the Gospel, idle begging brothers [Grussbrüder], like the μηÏÏαγÏÏÏαι among the heathen went begging in the name of Mother Cybele.âThe hatred of strange, calling and visiting Christians which is also found among clergymen, proceeds from a secret, wicked malice; they do not want strangers to become acquainted with the condition of their congregation, or to bring the Gospel which they themselves do lack; they are afraid of being eclipsed and of having their credit impaired (1 Thessalonians 2:16).âDemetrius is so faithful and simple that the truth itself commends him in speaking forth from him. This is the best commendation, which we can have through ourselves and through faith (2 Corinthians 1:12).âYou cannot give a testimonial to others, unless you have out of themselves [i.e., from their life and conversation.âM.] a testimony of the truth.
Besser:âHospitality was a conspicuous virtue of the first Christians, and St. Paul enumerates it among the qualities of an unblamable bishop (1 Timothy 3:8; Titus 1:8). Every parsonage, yea, every Christian house was a home to travellers, where expelled brethren, or brethren travelling as evangelists met with hospitable welcome.âInstead of causing his name (Diotrephes, one nursed by Jupiter, the great mythological god of the heathen) to be mistaken and of becoming a Theotrephes, one nursed by God, he continued in the captivity of the love of the world.âThe elder would not have admonished a confirmed obdurate man.âWhen a Diotrephes desired to be highly esteemed, a John had to be little esteemed. Where it is impossible to obey the law of God, there we ought not to be possible.
Footnotes:
3 John 1:2; 3 John 1:2. [German: âIn all things.â So Lillie. âConcerning all things.â Alford.âM.]
3 John 1:3; 3 John 1:3. Cod. Sin. and several minusc. omit Î³á½°Ï after á¼Î§Î¬Ïην.
3 John 1:3; 3 John 1:3. [German: âWhen brethren came.â Lillie.âM.]
3 John 1:3; 3 John 1:3. [German: âAnd testified to thy truth;â so Alford, Lillie.âM.]
3 John 1:3; 3 John 1:3. Ïὺ is emphatic, omitted in A., but inserted in B. C. G. K. Cod. Sin.
3 John 1:3; 3 John 1:3. [German: âIn truth,â without the Article; so Alford, Lillie.âM.]
3 John 1:4; 3 John 1:4. The best authorities read ÏοÏÏÏν; ÏαÏÏÎ·Ï found only in minusc. and versions, is doubtless a correction.âSome read ÏάÏιν instead of ÏαÏὰν. [German: âGreater than this I have [no joy, that;â Lillie: âGreater joy than this I have none, to hear;â Alford: âI have no greater joy than this, that.ââM.]
3 John 1:4; 3 John 1:4. A. B. á¼Î½Ïá¿á¼Î»Î·Ïείᾳ; C. Cod. Sin. al. omit the Article.
3 John 1:5; 3 John 1:5. [German: âBeloved, thou actest faithfully.â So Lillie.âM.]
3 John 1:5; 3 John 1:5. B C. G. K. Cod. Sin. al. read á¼ÏγάÏá¿, so that the á¼Ïγάζῠof A cannot stand.
3 John 1:5; 3 John 1:5. A. B. C. Cod. Sin. al. have καὶÏοῦÏο, instead of καὶεἰÏÏοá½Ï, of G. K. [German: âAnd that strangers.â So Alford.âM.]
3 John 1:6; 3 John 1:6. [German: âWho have testified to thy love before the Church;â so Lillie and Alford, who renders however; âin the presence of the Church.ââM.]
3 John 1:6; 3 John 1:6. [German: âWhom thou shalt do well to conduct (forward) worthily of God.â Alford: âWhom thou wilt do well if thou forward on their way, worthily of God;â Lillie: âWhom thou shalt do well to forward their way, in a manner worthy of God.ââM.]
3 John 1:7; 3 John 1:7. [German: âFor they went out on behalf of the name;â Lillie: âFor in behalf of the name they went forth.â Alford: âOn behalf of.ââM.]
3 John 1:7; 3 John 1:7. A. B. C. Cod. Sin. al. read á¼Î¸Î½Î¹Îºá¿¶Î½, instead of á¼Î¸Î½á¿¶Î½, the reading of G. K. [German: âReceiving nothing from the heathens.ââM.]
3 John 1:8; 3 John 1:8. A. B. C. Cod. Sin. al.: á½Ïολαμβάνειν; G.K.: á¼Ïολαμβάνειν.
3 John 1:8; 3 John 1:8. Τá¿á¼Î»Î·Î¸ÎµÎ¯á¾³; Cod. Sin.: Ïá¿á¼ÎºÎºÎ»Î·Ïίᾳ, with the emendation Ïá¿á¼Î»Î·Î¸ÎµÎ¯á¾³, [The latter reading, without the emendation, occurs also in A.âM.]
3 John 1:9; 3 John 1:9. A. B. C. Cod. Sin. read Ïι; a hand has added á¼Î½ in Cod. Sin. [German: âI wrote somewhat to the Church;â so Alford.âM.]
3 John 1:9; 3 John 1:9. [German: â But he who loveth to be the first of them, Diotrephes, does not receive us;â Lillie: âBut he who loveth to be foremost among them, Diotrephes, doth not admit us;â Alford: âHowbeit, Diotrephes, who loveth preëminence over them, receiveth us not.ââM.]
3 John 1:10; 3 John 1:10. [German: âTherefore, if I come, I will bring to remembrance;â so Lillie; Alford: âBring to mind.ââM.]
3 John 1:10; 3 John 1:10. [German: âWicked words.ââM.]
3 John 1:10; 3 John 1:10. [German: âAnd not contented with this, neither does he himself receive the brethren, but also, those who would do it, he hindereth, and casteth out of the Church.ââM.]
3 John 1:11; 3 John 1:11. [German: âImitate not evil, but good;â so Alford.âM.]
3 John 1:11; 3 John 1:11. á½ÎºÎ±ÎºÎ¿Ïοιῶν is best authenticated [A. B. C. K.âM.]; á½Î´á½² κακοÏ., text. rec., is only feebly supported. [German: âHe that doeth evil,â omits the âbutâ of E. V., so Alford.âM.]
3 John 1:12; 3 John 1:12. [C. inserts Ïá¿Ï á¼ÎºÎºÎ»Î·ÏÎ¯Î±Ï ÎºÎ±á½¶ before Ïá¿Ïá¼Î»Î·Î¸ÎµÎ¯Î±Ï. Instead of á¼Î»Î·Î¸ÎµÎ¯Î±Ï A. probably reads á¼ÎºÎºÎ»Î·ÏίαÏ. [A. corrected, B. G. K. read á¼Î»Î·Î¸ÎµÎ¯Î±Ï. German: âUnto Demetrius testimony hath been borne by all, and by the truth itself.ââM.]
3 John 1:12; 3 John 1:12. [German: âAnd thou knowest; A. B. C. al. Vulg.: οἶδαÏ; οἴδαÏε 1.r. according to the G. K. al. several versions, etc.âM.]
3 John 1:12; 3 John 1:12. [German: âThat our testimony is true.ââM.]
Verses 13-14
THE CONCLUSION
3 John 1:13-14
13I had many things to write,29 but I will30 not with ink and pen write31 unto thee:32 14But I trust I shall shortly see thee, and we shall speak face to face.33 Peace be to thee. Our friends34 salute thee. Greet the friends35 by name.36
EXEGETICAL AND CRITICAL
Close of the Epistle. 3 John 1:13-14.
3 John 1:13. I should have much to write to thee.âΠολλὰ, emphatic, placed first. The Imperfect εἶÏον without á¼Î½, is idiomatic Greek and must be rendered in the Subjunctive in German. See Winer p. 283 sqq.; [The objection to the rendering of E. V. âI had many things to writeâ is that the Apostle does not advert to the past but to the present. So Huther 2d ed. âI should have much to writeâ brings out this shade of thought in English.âM.].
But I will not write unto thee with ink and pen.âCf. 2 John 1:12.
3 John 1:14. But I hope, soon to see thee.âThe contrast to writing, for which the Apostle has no further inclination (Düsterdieck), is oral intercourse which he hopes soon to realize.
And we shall speak mouth to mouth.âThe Future λαλήÏομεν denotes the assurance of hope. The object is Ïολλὰ 3 John 1:13, and the particulars indicated in the Epistle.
Greetings 3 John 1:14.
3 John 1:14. Peace be to thee.âThe greeting of the Apostle to the beloved Gaius. As at the beginning of the Epistle the simple ÏαίÏειν is not sufficient for the fulness of the Christian greeting, so at the close the common á¼á¿¤á¿¥ÏÏο (Acts 23:30; Acts 15:29) is displaced by richer and deeper forms. There the wish of peace is most appropriate (Galatians 6:16; Ephesians 6:23; 1Pe 5:14; 2 Thessalonians 3:16; Romans 15:33 and al.), because peace may be regarded as the sum-total of the Divine gifts of grace in Christ (Luke 2:4; John 14:27) as N. de Lyra correctly explains it: âPax interna conscientiæ, pax fraterna amicitiæ, pax superna gloriæâ (Düsterdieck). [Alford: âRemember our Lordâs legacy, John 14:27; and His greeting after the resurrection, εἰÏήνη á½Î¼á¿Î½, John 20:19; John 20:26.â].âJoy moreover is health of the soul.
The friends salute thee.âBengel: âRara in N. T. appellatio, absorpta majori fraternitatis. Errant philosophi, qui putant amicitiam non instrui a fide.â John 15:15. The expression suits a purely private Epistle, written on purely personal relations (Lücke). Bede: âAmicis gratiam pacis mandat et salutis et per hæc Diotrephen ceterosque veritatis inimicos a salute et pace vestra monstrat extraneos.â Among the á¼Î´ÎµÎ»Ïοί, which are generally saluted (Php 4:21; 1 Corinthians 16:20; Ephesians 6:23), John, according to 2 John 1:9-11, probably included Diotrephes, because he acted only as an ambitiosus, but does not seem to have been wrong and erred in the doctrine of Christâs incarnation; but he and his party were not Ïίλοι to the Apostle, like Gaius and Demetrius. Cf. John 11:11; Acts 27:3.
Greet the friends by name.âÎαÏâ á½Î½Î¿Î¼Î±=á½Î½Î¿Î¼Î±ÏÏί (John 10:3); Bengel: âNon secus ac si nomina eorum præscripta essent.â The greetings, and especially those by name, have so deep an import and so great a value, that Paul fills a whole chapter of his Epistle to the Romans (Romans 16:1-24) with them, and often adds a series.
HOMILETICAL AND PRACTICAL
Starke:âIt is not advisable to confide every thing to the pen; many things may be better and more effectively stated orally than in writing.âIt is not a small benefit, if the children of God may visit each other and delight in friendly conversation.âWe are in the company of the holy men of God whenever we hear or read their writings.
Heubner:âWe see, how even letters of friendship are hallowed by faith. Everything should have the impress of our evangelical frame of mind. A mind wholly penetrated by the spirit of Christianity will not deny itself even in unimportant letters of friendship. Examples may be seen in Sailerâs Christian letters of every century, in the letters of Luther, Tersteegen and John Newton.âThe children of peace receive peace (Luke 10:5-6).
Besser:âJohn greets the friends by name; he carries them all in his heart, and every one in particular. This is presbyter-fidelity.â
[Wordsworth:âThe good pastor imitates that Good Shepherd, who âcalleth His sheep by name.â John 10:3.âM.].
Footnotes:Â
3 John 1:13; 3 John 1:13. A. B. C. Cod. Sin. read: γÏάÏαιÏοι.
3 John 1:13; 3 John 1:13. B. C. Cod. Sin.: οὠθÎλÏ. The reading οá½Îº á¼Î²Î¿Ï λήθην in A. originated from 2 John 1:12, and like οá½Îº ἤθελον formed alter it.
3 John 1:13; 3 John 1:13. B. C. Cod. Sin.: ÏοιγÏάÏειν; A: γÏάÏεινÏοι.
3 John 1:13; 3 John 1:13. [German: âI should have much to write unto thee, but I will not write unto thee with ink and pen.ââM.]
3 John 1:14; 3 John 1:14. [German: âBut I hope soon to see thee, and we shall speak mouth to mouth.ââM.]
3 John 1:14; 3 John 1:14. B. C. G. K. Cod. Sin. read: Ïίλοι; A. á¼Î´ÎµÎ»Ïοί. [German: âThe friends salute thee.ââM.]
3 John 1:14; 3 John 1:14. Several unimportant Codd. read á¼Î´ÎµÎ»ÏοÏÏ instead of ÏÎ¯Î»Î¿Ï Ï.
3 John 1:14; 3 John 1:14. G. inserts á¼Î¼Î®Î½.âA. B. Cod. Sin. have the subscription: ἸÏÎ¬Î½Î½Î¿Ï Î³. The usual additions occur here and there, but are not sufficiently authenticated.