3 John 1 Commentary

Preface to the Third Epistle of John This epistle being of nearly the same complexion with the former, and evidently written about the same time, and incontestably by the same person, it is not necessary to give it any particular preface; as the subject of the authenticity of all the three epistles has been treated already so much at large, not only in the introduction to them, but in the notes in general. This and the preceding epistle are, by Dr. Lardner, supposed to have been written between a.d. 80 and 90. There are no notes of time in the epistles themselves to help us to fix any date, therefore all is conjecture concerning the time in which they were written: but to me it appears as likely that they were written before the destruction of Jerusalem as after; for it is scarcely to be supposed that so signal a display of the justice of God, and such a powerful argument in favor of Christianity and of the truth of Christ's predictions, could be passed unnoticed and unappealed to by any of the inspired persons who wrote after that event. However, where there is no positive evidence, conjecture is useless. The apostle's address to Caius, and his good wishes for his prosperity in body and soul, 3Jn 1:1 , 3Jn 1:2 . He commends him for his steadiness in the truth, and his general hospitality, especially to the itinerant evangelists, 3Jn 1:3-8 . Speaks of the bad conduct of Diotrephes; his abuse of his power in the Church; and his slander of the apostles, 3Jn 1:9 , 3Jn 1:10 . Exhorts Caius to avoid his example, and to follow what is good, 3Jn 1:11 . Commends Demetrius, 3Jn 1:12 . Excuses himself from writing more fully, and proposes to pay him a visit shortly, 3Jn 1:13 , 3Jn 1:14 . Verse 1 The elder - See on the first verse of the preceding epistle ( 2Jn 1:1 (note), and also the preface. The well-beloved Gaius - Γαιος Gaius, is the Greek mode of writing the Roman name Caius; and thus it should be rendered in European languages. Several persons of the name of Caius occur in the New Testament. 1. In the Epistle to the Romans, Rom 16:23 , St. Paul mentions a Caius who lived at Corinth, whom he calls his host, and the host of the whole Church. 2. In 1Cor 1:14 , St. Paul mentions a Caius who lived at Corinth, whom he had baptized; but this is probably the same with the above. 3. In Act 19:29 , mention is made of a Caius who was a native of Macedonia, who accompanied St. Paul, and spent some time with him at Ephesus. This is probably a different person from the preceding; for the description given of the Caius who lived at Corinth, and was the host of the whole Church there, does not accord with the description of the Macedonian Caius, who, in the very same year, traveled with St. Paul, and was with him at Ephesus. 4. In Act 20:4 , we meet a Caius of Derbe, who was likewise a fellow traveler of St. Paul. This person cannot be the Corinthian Caius, for the host of the Church at Corinth would hardly leave that city to travel into Asia: and he is clearly distinguishable from the Macedonian Caius by the epithet Δερβαιος, of Derbe. 5. And lastly, there is the Caius who is mentioned here, and who is thought by some critics to be different from all the above; for, in writing to him, St. John ranks him among his children, which seems, according to them, to intimate that he was converted by this apostle. Now, whether this Caius was one of the persons just mentioned, or whether he was different from them all, is difficult to determine; because Caius was a very common name. Yet if we may judge from the similarity of character, it is not improbable that he was the Caius who lived at Corinth, and who is styled by St. Paul the host of the whole Church; for hospitality to his Christian brethren was the leading feature in the character of this Caius to whom St. John wrote, and it is on this very account that he is commended by the apostle. Besides, St. John's friend lived in a place where this apostle had in Diotrephes a very ambitious and tyrannical adversary; and that there were men of this description at Corinth is evident enough from the two epistles to the Corinthians, though St. Paul has not mentioned their names. See Michaelis. The probability of this Caius being the same with the Corinthian Caius has suggested the thought that this epistle was sent to Corinth; and consequently that the second epistle was sent to some place in the neighborhood of that city. But I think the distance between Ephesus, where St. John resided, and Corinth, was too considerable for such an aged man as St. John is represented to be to travel, whether by land or water. If he went by land, he must traverse a great part of Asia, go through Thrace, Macedonia, Thessaly, and down through Greece, to the Morea, a most tedious and difficult journey. If he went by water, he must cross the Aegean Sea, and navigate among the Cyclades Islands, which was always a dangerous voyage. Now as the apostle promises, both in the second and in this epistle, to see the persons shortly to whom he wrote, I take it for granted that they could not have lived at Corinth, or anywhere in the vicinity of that city. That St. John took such a voyage Michaelis thinks probable; "for since Corinth lay almost opposite to Ephesus, and St. John, from his former occupation, before he became an apostle, was accustomed to the sea, it is not improbable that the journey or voyage which he proposed to make was from Ephesus to Corinth." In answer to this I would just observe, 1. That the voyage was too long and dangerous for a man at John's advanced age to think of taking. 2. That John had never been accustomed to any such sea as the Aegean, for the sea of Galilee, or sea of Tiberias, on which, as a fisherman, he got his bread, was only an inconsiderable fresh water lake; and his acquaintance with it could give him very few advantages for the navigation of the Aegean Sea, and the danger of coasting the numerous islands dispersed through it. Verse 2 I wish above all things - Περι παντων ευχομαι· Above all things I pray that thou mayest prosper, and be in health, και ὑγιαινειν· to which one MS. adds εν αληθεια, which gives it a different meaning, viz., that thou mayest be sound in the truth. The prayer of St. John for Caius includes three particulars: 1. Health of body; 2. Health of soul; and 3. Prosperity in secular affairs. That thou mayest Prosper and be in Health, as thy Soul Prospereth. These three things, so necessary to the comfort of life, every Christian may in a certain measure expect, and for them every Christian is authorized to pray; and we should have more of all three if we devoutly prayed for them. It appears from the last clause that the soul of Caius was in a very prosperous state. Verse 3 When the brethren came - Probably the same of whom he speaks in the fifth ( 3Jn 1:5 ) and following verses, and who appear to have been itinerant evangelists. The truth that is in thee - The soundness of thy faith and the depth of thy religion. Verse 4 To hear that my children - From this it has been inferred that Caius was one of St. John's converts, and consequently not the Corinthian Caius, who was converted, most probably, by St. Paul. But the apostle might use the term children here as implying those who were immediately under his pastoral care, and, being an old man, he had a right to use such terms in addressing his juniors both in age and grace; and there is much both of propriety and dignity in the appellation coming from such a person. Verse 5 Thou doest faithfully - Πιστον ποιεις. Kypke thinks that πιστον is put here for πιστιν, and that the phrase signifies to keep or preserve the faith, or to be bound by the faith, or to keep one's engagements. Thou hast acted as the faith - the Christian religion, required thee to act, in all that thou hast done, both to the brethren at home, and to the strangers - the itinerant evangelists, who, in the course of their travels, have called at thy house. There is not a word here about the pilgrims and penitential journeys which the papists contrive to bring out of this text. Verse 6 Which have borne witness of thy charity - Of thy love and benevolence. Before the Church - The believers at Ephesus; for to this Church the apostle seems to refer. Whom if thou bring forward - If thou continue to assist such, as thou hast done, thou shalt do well. The brethren of whom St. John speaks might have been apostles; the strangers, assistants to these apostles, as John Mark was to Barnabas. Both were itinerant evangelists. After a godly sort - Αξιως του Θεου· Worthy of God; and in such a way as he can approve. Let all Churches, all congregations of Christians, from whom their ministers and preachers can claim nothing by law, and for whom the state makes no provision, lay this to heart; let them ask themselves, Do we deal with these in a manner worthy of God, and worthy of the profession we make? Do we suffer them to lack the bread that perisheth, while they minister to us with no sparing hand the bread of life? Let a certain class of religious people, who will find themselves out when they read this note, consider whether, when their preachers have ministered to them their certain or stated time, and are called to go and serve other Churches, they send them forth in a manner worthy of God, making a reasonable provision for the journey which they are obliged to take. In the itinerant ministry of the apostles it appears that each Church bore the expenses of the apostle to the next Church or district to which he was going to preach the word of life. So it should be still in the mission and itinerant ministry. Verse 7 For his name's sake they went forth - For the sake of preaching the Gospel of the grace of God, and making known Jesus to the heathen. Taking nothing of the Gentiles - Receiving no emolument for their labor, but in every respect showing themselves to be truly disinterested. Sometimes, and on some special occasions, this may be necessary; but the laborer is worthy of his hire is the maxim of the author of Christianity. And those congregations of Christians are ever found to prize the Gospel most, and profit most by it, who bear all expenses incident to it, and vice versa. But some construe εξηλθον, they went out, with απο των εθνων, from the Gentiles, or rather by the Gentiles, and give the passage this sense: They went out, i.e., were driven out by the Gentiles, taking nothing with them, i.e., leaving all their property behind, so that they were in a state of great destitution. A curious reading here, εθνικων, heathenish men, for εθνων, Gentiles, which latter might imply those who were converted from among the Gentiles, while the sense of the other term seems to be restrained to those who were still unconverted, may seem to strengthen the above interpretation; and although the construction seems rather harsh, yet it is not, on the whole, unlikely. The reading above referred to is that of the most ancient and reputable MSS. That to be driven out or expelled is one scriptural meaning of the verb εξερχομαι, see Mat 8:32 : And when they were come out, οἱ δε εξελθοντεσς, and when they were Driven Out. Mat 12:43 : When the unclean spirit is gone out, εξελθη, is Driven Out. See Mar 5:13 , Mar 7:29 : The devil is gone out of thy daughter, εξεληλυθε, is Expelled. Mar 9:29 : This kind can come forth by nothing εν ουδενι δυναται εξελθειν, can be Driven Out by nothing, but by prayer and fasting. Luk 8:2 : Mary Magdalene; out of whom went, αφ' ἡς δαιμονια ἑπτα εξεληλυθει, out of whom were Cast, seven demons. See also 1Jn 2:19 ; Rev 3:12 ; and Schleusner, in voc. εξερχομαι. Verse 8 We therefore ought to receive such - Those who are persecuted for righteousness' sake, and have professed the truth at the hazard of their lives, and the loss of all their worldly substance. Instead of απολαμβανειν, to receive, the most ancient and reputable MSS. have ὑπολαμβανειν, to take up, undertake for, or kindly receive. Fellow helpers to the truth - And thus encourage the persecuted, and contribute to the spread and maintenance of the Gospel. Verse 9 I wrote unto the Church - The Church where Caius was; but Diotrephes, who loveth to have the pre-eminence, φιλοπρωτευων, who loves the presidency, or chief place in the Church. He was doubtless an officer in the Church, at least a deacon, probably a bishop; and, being one, he magnified himself in his office; he loved such eminence, and behaved himself haughtily in it. Receiveth us not - Does not acknowledge the apostolical authority. As some MSS. supply αν after εγραψα, and several judicious critics believe it is implied, the translation will run thus: I would have written to the Church to receive these men kindly, but Diotrephes, who affects the presidency; and into whose hands, if I wrote to the Church, my letter must come, receiveth us not - would not acknowledge my authority to interfere with any of the matters of his Church; and therefore I have written unto thee, whose love to the brethren and general hospitality are well known, that thou wouldst receive those strangers and persecuted followers of our common Lord. Verse 10 If I come, I will remember - I will show him the authority which, as an apostle of Jesus Christ, I possess. Prating against us - Diotrephes might have been a converted Jew, who was unwilling that the Gentiles should be received into the Church; or a Judaizing Christian, who wished to incorporate the law with the Gospel, and calumniated the apostles who taught otherwise. This haughty and unfeeling man would give no countenance to the converted Gentiles; so far from it, that he would not receive any of them himself, forbade others to do it, and excommunicated those who had been received into the Church by the apostles. This appears to be the meaning of neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church. He had the complete dog in the manger principle: he would neither do, nor let do; and when good was done that he did not approve, he endeavored to undo it. Verse 11 Follow not that which is evil - Μμ μιμου το κακον· Do not imitate that wicked man, i.e., the conduct of Diotrephes; be merciful, loving, and kind. For whatever profession any man may make, it will ever appear that he who doeth good is of God - he alone is the person who uses rightly the grace received from God, and he alone shall enjoy the Divine approbation; While he that doeth evil - He who is unfeeling, unmerciful, unkind, hath not seen God - has no proper knowledge of that God whose Name is mercy, and whose Nature is love. Verse 12 Demetrius hath good report - Perhaps another member of the Church where Caius was; or he might have been one of those whom the apostle recommends to Caius; or, possibly, the bearer of this letter from John to Caius. He seems to have been an excellent person: all testified of his righteousness; the truth - Christianity, itself bore testimony to him; and the apostles themselves added theirs also. Verse 13 I had many things to write - That is, I have many things that I might write; but having the hope of seeing thee shortly, I will not commit them to paper. Ink and pen are here mentioned; paper and ink in the preceding epistle. Verse 14 Peace be to thee - Mayest thou possess every requisite good, both of a spiritual and temporal kind. Our friends salute thee - Desire to be affectionately remembered to thee. Greet the friends by name - remember me to all those with whom I am acquainted, as if I had specified them by name. This is a proof to me that this epistle was not sent to Corinth, where it is not likely John ever was; and where it is not likely he had any particular acquaintances, unless we could suppose he had seen some of them when he was an exile in Patmos, an island in the Aegean Sea. For other particulars concerning John, the reader is requested to refer to the preface to his gospel. Instead of φιλοι and φιλους, friends, the Codex Alexandrinus and several others read αδελφοι and αδελφους, brethren. The former (friends) is a very singular appellation, and nowhere else found in Scripture; the latter is of frequent occurrence. Subscriptions in the Versions: - In the ancient Syriac. - Nothing. The Third Epistle of John the apostle is ended. - Syriac Philoxenian. Aethiopic. - Nothing. Vulgate. - Nothing. The end of the epistles of the pure Apostle and Evangelist John. - Arabic. The Third Epistle of St. John the apostle is ended. - Latin text of the Complutensian. The end of the Third catholic Epistle of St John. - Ditto, Greek text. Subscriptions in the Manuscripts: - The third of John. - Codd. Alex. and Vatican. The Third catholic Epistle of John the evangelist and divine. The third of John to Caius concerning Demetrius, of whom he witnesses the most excellent things. I have already shown in the preface to those epistles termed catholic, that the word καθολικος is not to be taken here, and elsewhere in these epistles, as signifying universal, but canonical; for it would be absurd to call an epistle universal that was written to a private individual. We seldom hear this epistle quoted but in the reproof of lordly tyrants, or prating troublesome fellows in the Church. And yet the epistle contains many excellent sentiments, which, if judiciously handled, might be very useful to the Church of God. But it has been the lot both of the minor prophets and the minor epistles to be generally neglected; for with many readers bulk is every thing; and, no magnitude no goodness. This and the preceding epistle both read over in reference to a new edition, Jan. 3rd, 1832. - A. C.

THE THIRD EPISTLE OF JOHN. ANALYSIS OF THE EPISTLE. THIS brief epistle, written to a Christian whose name was Gaius, of whom nothing more is known, (comp. 3Jn 1:1,) and in respect to which the time and place of writing it are equally unknown, embraces the following subjects: I. The address, with an expression of tender attachment, and an earnest wish for his welfare and happiness, 3Jn 1:2. II. A commendation of his character and doings, as the writer had learned it from some brethren who had visited him particularly; (a) for his attachment to the truth, and (b) for his kindness shown to the members of his own church, and to strangers who had gone forth to some work of charity, 3Jn 1:3-8. III. The writer then adverts to the fact that he had written on this subject to the church, commending these strangers to their attention, but that Diotrephes would not acknowledge his authority, or receive those whom he introduced to them. This conduct, he said, demanded rebuke; and he says that when he himself came, he would take proper measures to assert his own authority, and show to him and to the church the duty of receiving Christian brethren commended to them from abroad, 3Jn 1:9,10. IV. He exhorts Gaius to persevere in that which was good--in a life of love and kindness, in an imitation of the benevolent God, 3Jn 1:11. V. Of another person Demetrius--who, it would seem, had been associated with Gaius in the honourable course which he had pursued, in opposition to what the church had done, he also speaks in terms of commendation, and says that the same honourable testimony had been borne of him which had been of Gaius, 3Jn 1:12. VI. As in the second epistle, he says, in the close, that there were many things which he would be glad to say to him, but there were reasons why they should not be set down "with ink and pen," but he hoped soon to confer with him freely on those subjects face to face, and the epistle is closed by kind salutations, 3Jn 1:13,14. The occasion on which the epistle was written is no farther known than appears from the epistle itself. From this, the following facts are all that can now be ascertained: (1.) That Gaius was a Christian man, and evidently a member of the church, but of what church is unknown. (2.) That there were certain persons known to the writer of the epistle, and who either lived where he did, or who had been commended to him by others, who proposed to travel to the place where Gaius lived. Their particular object is not known, further than that it is said 3Jn 1:7, that they "went for his name's sake;" that is, in the cause of religion. It further appears that they had resolved not to be dependent on the heathen for their support, but wished the favour and friendship of the church--perhaps designing to preach to the heathen, and yet apprehending that if they desired their maintenance from them, it would be charged on them that they were mercenary in their ends. (3.) In these circumstances, and with this view, the author of this epistle wrote to the church, commending these brethren to their kind and fraternal regards. (4.) This recommendation, so far as appears, would have been successful, had it not been for one man, Diotrephes, who had so much influence, and who made such violent opposition, that the church refused to receive them, and they became dependent on private charity. The ground of the opposition of Diotrephes is not fully stated, but it seems to have arisen from two sources: (a.) a desire to rule in the church; and (b.) a particular opposition to the writer of this epistle, and a denial of any obligation to recognise his instructions or commendations as binding. The idea seems to have been that the church was entirely independent, and might receive or reject any whom it pleased, though they were commended to them by an apostle. (5.) In these circumstances, Gaius, as an individual, and against the action of the church, received and hospitably entertained these strangers, and aided them in the prosecution of their work. In this office of hospitality another member of the church, Demetrius, also shared; and to commend them for this work, particularly Gaius, at whose house probably they were entertained, is the design of this epistle. (6.) After having returned to the writer of this epistle, who had formerly commended them to the church, and having borne honourable testimony to the hospitality of Gaius, it would seem that they resolved to repeat their journey for the same purpose, and that the writer of the epistle commended them now to the renewed hospitality of Gaius. On this occasion, probably, they bore this epistle to him. 3Jn 1:6, 3Jn 1:7. Of Diotrephes nothing more is known than is here specified. Erasmus and Bede supposed that he was the author of a new sect; but of this there is no evidence, and if he had been, it is probable that John would have cautioned Gaius against his influence. Many have supposed that he was a bishop or pastor in the church where he resided; but there is no evidence of this, and as John wrote to " the church," commending the strangers to them, this would seem to be hardly probable. Comp. Rev 2:1,8,12,18, 3:1,7,14. Others have supposed that he was a deacon, and had charge of the funds of the church, and that he refused to furnish to these strangers the aid out of the public treasury which they needed, and that by so doing he hindered them in the prosecution of their object. But all this is mere conjecture, and it is now impossible to ascertain what office he held, if he held any. That he was a man of influence is apparent; that he was proud, ambitious, and desirous of ruling, is equally clear; and that he prevailed on the church not to receive the strangers commended to them by the apostle is equally manifest. Of the rank and standing of Demetrius nothing more is known. Benson supposes that he was the bearer of this letter, and that he had gone with the brethren referred to to preach to the Gentiles. But it seems more probable that he was a member of the church to which Gaius belonged, and that he had concurred with him in rendering aid to the strangers who had been rejected by the influence of Diotrephes. If he had gone with these strangers, and had carried this letter, it would have been noticed, and it would have been in accordance with the apostolic custom, that he should have been commended to the favourable attentions of Gaius. In regard to the authenticity and the canonical authority of this epistle, see the Introduction at the beginning of the second epistle. Verse 1. The elder. 2Jn 1:1. Unto the well-beloved Gaius. Three persons of this name are elsewhere mentioned in the New Testament--Gaius, whom Paul in Rom 16:23 calls "his host," and whom he says ( 1Cor 1:15 ) he baptized, residing at Corinth, ( Rom 16:23;) Gaius of Macedonia, one of Paul's companions in travel, who was arrested by an excited mob at Ephesus, ( Acts 19:29;)and Gaius of Derbe, who went with Paul and Timothy into Asia, Acts 20:4. Whether either of these persons is referred to here, cannot with certainty be determined. If it were any of them, it was probably the last-mentioned--Gaius of Derbe. There is no objection to the supposition that he was the one, unless it be from the fact that this epistle was probably written many years after the transaction mentioned in Acts 20:4, and the probability that Gaius might not have lived so long. The name was not an uncommon one, and it cannot be determined now who he was, or where he lived. Whether he had any office in the church is unknown, but he seems to have been a man of wealth and influence. The word translated "well-beloved," means simply beloved. It shows that he was a personal friend of the writer of this epistle. Whom I love in the truth, Marg., "or truly." 2Jn 1:1. (1) "in the truth" "truly" Second Epistle, ver. 1.

Caius was probably that Caius of Corinth whom St. Paul mentions, Rom 16:23 . If so, either he was removed from Achaia into Asia, or St. John sent this letter to Corinth.

Completed by John Reynolds, of Shrewsbury . Christian communion is exerted and cherished by letter. Christians are to be commended in the practical proof of their professed subjection to the gospel of Christ. The animating and countenancing of generous and public-spirited persons is doing good to many—to this end the apostle sends this encouraging epistle to his friend Gaius, in which also he complains of the quite opposite spirit and practice of a certain minister, and confirms the good report concerning another more worthy to be imitated. In this epistle the apostle congratulates Gaius upon the prosperity of his soul ( ver. 1, 2 ), upon the fame he had among good Christians ( ver. 3, 4 ), and upon his charity and hospitality to the servants of Christ, ver. 5, 6 . He complains of contemptuous treatment by an ambitious Diotrephes, ( ver. 9, 10 ), recommends Demetrius, ( ver. 12 ), and expresses his hope of visiting Gaius shortly, ver. 13, 14 . Salutation and Prayer. ( a. d. 90.) 1 The elder unto the wellbeloved Gaius, whom I love in the truth. 2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. Here we see, I. The sacred penman who writes and sends the letter; not here indeed notified by his name, but a more general character: The elder, he that is so by years and by office; honour and deference are due to both. Some have questioned whether this were John the apostle or no; but his style and spirit seem to shine in the epistle. Those that are beloved of Christ will love the brethren for his sake. Gaius could not question from whom the letter came. The apostle might have assumed many more illustrious characters, but it becomes not Christ's ministers to affect swelling pompous titles. He almost levels himself with the more ordinary pastors of the church, while he styles himself the elder. Or, possibly, most of the extraordinary ministers, the apostles, were now dead, and this holy survivor would countenance the continued standing ministry, by assuming the more common title—the elder. The elders I exhort, who am also an elder, 1 Pet. v. 1 . II. The person saluted and honoured by the letter. The former is directed to an elect lady, this to a choice gentleman; such are worthy of esteem and value. He is notified, 1. By his name,— Gaius. We read of several of that name, particularly of one whom the apostle Paul baptized at Corinth, who possibly might be also the apostle's host and kind entertainer there ( Rom. xvi. 23 ); if this be not he, it is his brother in name, estate, and disposition. Then, 2. By the kind expressions of the apostle to him: The well-beloved, and whom I love in the truth. Love expressed is wont to kindle love. Here seems to be either the sincerity of the apostle's love or the religion of it. The sincerity of it: Whom I love in the truth, for the truth's sake, as abiding and walking in the truth as it is in Jesus. To love our friends for the truth's sake is true love, religious gospel love. III. The salutation or greeting, containing a prayer, introduced by an affectionate compellation— Beloved, thou beloved one in Christ. The minister who would gain love must show it himself. Here is, 1. The apostle's good opinion of his friend, that his soul prospered. There is such a thing as soul-prosperity—the greatest blessing on this side heaven. This supposes regeneration, and an inward fund of spiritual life; this stock is increasing, and, while spiritual treasures are advancing, the soul is in a fair way to the kingdom of glory. 2. His good wish for his friend that his body may prosper and be in health as well as his soul. Grace and health are two rich companions; grace will improve health, health will employ grace. It frequently falls out that a rich soul is lodged in a crazy body; grace must be exercised in submission to such a dispensation; but we may well wish and pray that those who have prosperous souls may have healthful bodies too; their grace will shine in a larger sphere of activity.

Beloved, I wish above all things. Marg., pray. The word used here commonly means in the New Testament to pray; but it is also employed to express a strong and earnest desire for anything, Acts 27:29, Rom 9:3, 2Cor 13:9. This is probably all that is implied here. The phrase rendered "above all things"--περιπαντων --would be more correctly rendered here "concerning, or in respect to all things;" and the idea is, that John wished earnestly that in all respects he might have the same kind of prosperity which his soul had. The common translation " above all things" would seem to mean that John valued health and outward prosperity more than he did anything else; that he wished that more than his usefulness or salvation. This cannot be the meaning, and is not demanded by the proper interpretation of the original. See this shown by Locke, in loc. The sense is, "In every respect, I wish that it may go as well with you as it does with your soul; that in your worldly prosperity, your comfort, and your bodily health, you may be as prosperous as you are in your religion." This is the reverse of the wish which we are commonly constrained to express for our friends; for such is usually the comparative want of prosperity and advancement in their spiritual interests, that it is an expression of benevolence to desire that they might prosper in that respect as much as they do in others. That thou mayest prosper, ευοδουσθαι. This word occurs in the New Testament only in the following places: Rom 1:10, rendered have a prosperous journey; 1Cor 16:2, rendered hath prospered; and in the passage before us. It means, properly, to lead in a good way; to prosper one's journey; and then to make prosperous; to give success to; to be prospered. It would apply here to any plan or purpose entertained. It would include success in business, happiness in domestic relations, or prosperity in any of the engagements and transactions in which a Christian might lawfully engage. It shows that it is right to wish that our friends may have success in the works of their hands and their plans of life. And be in health. To enjoy bodily health. It is not necessary to suppose, in order to a correct interpretation of this, that Gaius was at that time suffering from bodily indisposition, though perhaps it is most natural to suppose that, as John makes the wish for his health so prominent. But it is common, in all circumstances, to wish for the health and prosperity of our friends; and it is as proper as it is common, if we do not give that a degree of prominence above the welfare of the soul. Even as thy soul prospereth. John had learned, it would seem, from the "brethren" who had come to him, ( 3Jn 1:3,) that Gaius was living as became a Christian; that he was advancing in the knowledge of the truth, and was exemplary in the duties of the Christian life; and he prays that in all other respects he might be prospered as much as he was in that. It is not very common that a man is more prospered in his spiritual interests than he is in his other interests, or that we can, in our wishes for the welfare of our friends, make the prosperity of the soul, and the practice and enjoyment of religion, the standard of our wishes in regard to other things. It argues a high state of piety when we can, as the expression of our highest desire for the welfare of our friends, express the hope that they may be in all respects as much prospered as they are in their spiritual concerns. (2) "I wish" "I pray"Verse 3. For I re

For - I know thou usest all thy talents to his glory. The truth that is in thee - The true faith and love.

joiced greatly when the brethren came. Who these were is not certainly known. They may have been members of the same church with Gaius, who, for some reason, had visited the writer of this epistle; or they may have been the "brethren" who had gone from him with a letter of commendation to the church, ( 1Jn 1:9,) and had been rejected by the church through the influence of Diotrephes, and who, after having been hospitably entertained by Gaius, had again returned to the writer of this epistle. In that case, they would of course bear honourable testimony to the kindness which they had received from Gaius, and to his Christian character. And testified of the truth that is in thee. That you adhere steadfastly to the truth, notwithstanding the fact that errors abound, and that there are many false teachers in the world. Even as thou walkest in the truth. Livest in accordance with the truth. The writer had made the same remark of the children of Cyria, to whom the second epistle was directed. 2Jn 1:4. (a) "walkest" 2Jn 1:4 Verse 4. I have n

The Character of Gaius. ( a. d. 90.) 3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7 Because that for his name's sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellowhelpers to the truth. In these verses we have, I. The good report that the apostle had received concerning this friend of his: The brethren came and testified of the truth that is in thee ( v. 3 ), who have borne witness of thy charity before the church, v. 6 . Here we may see, 1. The testimony or thing testified concerning Gaius—the truth that was in him, the reality of his faith, the sincerity of his religion, and his devotedness to God; and this evinced by his charity, which includes his love to the brethren, kindness to the poor, hospitality to Christian strangers, and readiness to accommodate them for the service of the gospel. Faith should work by love; it gives a lustre in and by the offices of love, and induces others to commend its integrity. 2. The witnesses-brethren that came from Gaius testified and bore witness. A good report is due from those who have received good; though a good name is but a small reward for costly service, yet it is better than precious ointment, and will not be refused by the ingenuous and religious. 3. The auditory or judicatory before which the report and testimony were given— before the church. This seems to be the church at which the apostle now resided. What church this was we are not sure; what occasion they had thus to testify his faith and love before the church we cannot tell; possibly out of the fulness of the heart the mouth spoke; they could not but testify what they found and felt; possibly they would engage the church's prayer for the continued life and usefulness of such a patron, that he might prosper and be in health as his soul prospered. II. The report the apostle himself gives of him, introduced by an endearing appellation again: Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers, v. 5 . 1. He was hospitable, good to the brethren, even to strangers; it was enough to recommend them to Gaius's house that they belonged to Christ. Or he was good to the brethren of the same church with himself, and to those who came from far; all who were of the household of faith were welcome to him. 2. He seems to have been of a catholic spirit; he could overlook the petty differences among serious Christians, and be communicative to all who bore the image and did the work of Christ. And, 3. He was conscientious in what he did: " Thou doest faithfully (thou makest faithful work of) whatsoever thou doest; thou doest it as a faithful servant, and from the Lord Christ mayest thou expect the reward of the inheritance." Such faithful souls can hear their own praises without being puffed up; the commendation of what is good in us is designed, not for our pride, but for our encouragement to continue therein, and should be accordingly improved. III. The apostle's joy therein, in the good report itself, and the good ground of it: I rejoiced greatly when the brethren came and testified, &c., v. 3 . I have no greater joy than to hear that my children walk in the truth, in the prescripts of the Christian religion. The best evidence of our having the truth is our walking in the truth. Good men will greatly rejoice in the soul-prosperity of others; and they are glad to hear of the grace and goodness of others. They glorified God in me. Love envieth not, but rejoiceth in the good name of other folks. As it is joy to good parents, it will be joy to good ministers, to see their children evidence their sincerity in religion, and adorn their profession. IV. The direction the apostle gives his friend concerning further treatment of the brethren that were with him: Whom if thou bring forward on their journey, after a godly sort, thou shalt do well. It seems to have been customary in those days of love to attend travelling ministers and Christians, at least some part of their road, 1 Cor. xvi. 6 . It is a kindness to a stranger to be guided in his way, and a pleasure to travellers to meet with suitable company: this is a work that may be done after a godly sort, in a manner worthy of God, or suitable to the deference and relation we bear to God. Christians should consider not only what they must do, but what they may do, what they may most honourably and laudably do: the liberal mind deviseth liberal generous things. Christians should do even the common actions of life and of good-will after a godly sort, as serving God therein, and designing his glory. V. The reasons of this directed conduct; these are two:—1. Because that for his name's sake these brethren went forth, taking nothing of the Gentiles. It appears thus that these were ministerial brethren, that they went forth to preach the gospel and propagate Christianity; possibly they might be sent out by this apostle himself: they went forth to convert the Gentiles; this was excellent service: they went forth for God and his name's sake; this is the minister's highest end, and should be his principal spring and motive, to gather and to build up a people for his name: they went forth also to carry a free gospel about with them, to publish it without charge wherever they came: Taking nothing of the Gentiles. These were worthy of double honour. There are those who are not called to preach the gospel themselves who may yet contribute to the progress of it. The gospel should be made without charge to those to whom it is first preached. Those who know it not cannot be expected to value it; churches and Christian patriots ought to concur to support the propagation of holy religion in the pagan countries; public spirits should concur according to their several capacities; those who are freely communicative of Christ's gospel should be assisted by those who are communicative of their purses. 2. We ought therefore to receive such, that we may be fellow-helpers to the truth, to true religion. The institution of Christ is the true religion; it has been attested by God. Those that are true in it and true to it will earnestly desire, and pray for, and contribute to, its propagation in the world. In many ways may the truth be befriended and assisted; those who cannot themselves proclaim it may yet receive, accompany, help, and countenance those who do.

I have no greater joy than this - Such is the spirit of every true Christian pastor. To hear that my children walk in the truth - Caius probably was converted by St. Paul. Therefore when St. John speaks of him. with other believers, as his children, it may be considered as the tender style of paternal love, whoever were the instruments of their conversion. And his using this appellation, when writing under the character of the elder, has its peculiar beauty.

o greater joy than to hear that my children walk in truth. That they adhere steadfastly to the truth, and that they live in accordance with it. This is such language as would be used by an aged apostle when speaking of those who had been converted by his instrumentality, and who looked up to him as a father; and we may, therefore, infer that Gaius had been converted under the ministry of John, and that he was probably a much younger man than he was. John, the aged apostle, says that he had no higher happiness than to learn, respecting those who regarded him as their spiritual father, that they were steadfast in their adherence to the doctrines of religion. The same thing may be said now (a.) of all the ministers of the gospel, that their highest comfort is found in the fact that those to whom they minister, whether still under their care or removed from them, persevere in a steadfast attachment to the true doctrines of religion, and live accordingly; and (b.) of all Christian parents respecting their own children. The highest joy that a Christian parent can have is to know that his children, whether at home or abroad, adhere to the truths of religion, and live in accordance with the requirements of the gospel of Christ. If a child wished to confer the highest possible happiness on his parents when with them, it would be by becoming a decided Christian; if, when abroad, in foreign lands or his own, he wished to convey intelligence to them that would most thrill their hearts with joy, it would be to announce to them that he had given his heart to God. There is no joy in a family like that when children are converted; there is no news that comes from abroad that diffuses so much happiness through the domestic circle as the intelligence that a child is truly converted to the Saylout. There is nothing that would give more peace to the dying pillow of the Christian parent, than to be able to leave the world with the assurance that his children would always walk in truth. (b) "joy" Prov 23:24 Verse 5. Beloved,

thou doest faithfully. In the previous verses the writer had commended Gaius for his attachment to truth, and his general correctness in his Christian life. He now speaks more particularly of his acts of generous hospitality, and says that he had fully, in that respect, done his duty as a Christian. Whatsoever thou doest. In all your intercourse with them, and in all your conduct towards them. The particular thing which led to this remark was his hospitality; but the testimony respecting his general conduct had been such as to justify this commendation. To the brethren. Probably to Christians who were well known to him--perhaps referring to Christians in his own church. And to strangers. Such as had gone to the church of which he was a member with a letter of commendation from John. Rom 12:13, and Heb 13:2. (c) "faithfully" 1Pet 4:10 Verse 6. Which ha

Faithfully - Uprightly and sincerely.

Who have testified of thy love before the church - The congregation with whom I now reside. Whom if thou send forward on their journey - Supplied with what is needful. Thou shalt do well - How tenderly does the apostle enjoin this!

ve borne witness of thy charity before the church. It would seem that they had returned to John, and borne honourab1e testimony to the love manifested to them by Gaius. Before what church they had borne this testimony is unknown. Perhaps it was the church in Ephesus. Whom if thou bring forward on their journey, ουςπροπεμψας. "Whom bringing forward, or having brought forward." The word refers to aid rendered them in their journey, in facilitating their travels, either by personally accompanying them, by furnishing them the means of prosecuting their journey, or by hospitably entertaining them. Probably Gains aided them in every way in which it was practicable. It has been made a question whether this refers to the fact that he had thus aided them in some visit which they had made to the church where Gaius was, or to a visit which they purposed to make. The Greek would seem to favour the latter construction, and yet it would appear from the epistle, that the "brethren and strangers" actually had been with him; that they had been rejected by the church through the influence of Diotrephes, and had been thrown upon the hospitality of Gaius, and that they had returned, and had borne honourable testimony to his hospitality. These views can be reconciled by supposing, as Loicke does, that having been once on their travels, and having shared the hospitality of Gaius, they were purposing to visit that region again, and that John, praising him for his former hospitality, commends them again to him, stating the reason ( 3Jn 1:9,10 ) why he did not, in accordance with the usual custom, recommend them to the care of the church. They had now gone out ( 3Jn 1:7 ) on the same errand on which they had formerly gone, and they had now equal claims to the hospitality of the friends of religion. After a godly sort. Margin, as in Greek, worthy of God. The meaning is, As becomes those who serve God; or as becomes those who are professors of his religion. Thou shalt do well. You will do that which religion requires in these circumstances. (d) "forward on their journey" Acts 15:3 (3) "after a godly sort" "worthy of God"Verse 7. Because that for his

name's sake. The word " his " here refers to God; and the idea is, that they had undertaken this journey not on their own account, but in the cause of religion. They went forth. Or, they have gone forth --εξηλθον-- referring to the journey which they had then undertaken; not to the former one. Taking nothing of the Gentiles. The term Gentile embraced all who were not Jews, and it is evident that these persons went forth particularly to labour among the heathen. When they went, they resolved, it seems, to receive no part of their support from them, but to depend on the aid of their Christian brethren, and hence they were at first commended to the church of which Gains and Diotrephes were members, and on this second excursion were commended particularly to Gains. Why they resolved to take nothing of the Gentiles is not stated, but it was doubtless from prudential considerations, lest it should hinder their success among them, and expose them to the charge of being actuated by a mercenary spirit. There were circumstances in the early propagation of Christianity which made it proper, in order to avoid this reproach, to preach the gospel "without charge," though the doctrine is everywhere laid down in the Bible that it is the duty of those to whom it is preached to contribute to its maintenance, and that it is the right of those who preach to expect and receive a support. On this subject, 1Cor 9:15, 1Cor 9:18. (a) "taking nothing" 1Cor 9:15,18 Verse 8. We therefore ought to recei

They went forth - To preach the gospel.

To receive - With all kindness. The truth - Which they preach.

ve such. All of us ought hospitably to entertain and aid such persons. The work in which they are engaged is one of pure benevolence. They have no selfish aims and ends in it. They do not even look for the supplies of their wants among the people to whom they go to minister; and we ought, therefore, to aid them in their work, and to contribute to their support. The apostle doubtless meant to urge this duty particularly on Gaius; but in order to show that he recognised tile obligation himself, he uses the term " we," and speaks of it as a duty binding on all Christians. That we might be fellow-helpers to the truth. All Christians cannot go forth to preach the gospel, but all may contribute something to the support of those who do; and in this case they would have a joint participation in the work of spreading the truth. The same reasoning which was applicable to that case, is also applicable now in regard to the duty of supporting those who go forth to preach the gospel to the destitute. (b) "receive such" Mt 10:40 (*) "fellow helpers to the truth" "Fellow-workers in"Verse 9. I wrote unto the church

I wrote to the church - Probably that to which they came. But Diotrephes - Perhaps the pastor of it. Who loveth to have the preeminence among them - To govern all things according to his own will. Receiveth us not - Neither them nor me. So did the mystery of iniquity already work!

. That is, on the former occasion when they went forth. At that time, John naturally commended them to the kind attentions of the church, not doubting but that aid would be rendered them in prosecuting their benevolent work among the Gentiles. The epistle which was written on that occasion is now lost, and its contents cannot now be ascertained. It was, probably, however, a letter of mere commendation, perhaps stating the object which these brethren had in view, and soliciting the aid of the church. The Latin Vulgate renders this, scripsissem forsian ecclesia, " I would have written, perhaps, to the church, but Diotrephes," etc. Macknight also renders this, "I would have written," supposing the sense to be, that John would have commended them to the whole church rather than to a private member, if he had not been aware of the influence and opposition of Diotrephes. The Syriac version also adopts the same rendering. Several manuscripts also, of later date, introduced a particle, (εν,) by which the same rendering would be demanded in the Greek, though that reading is not sustained by good authority. Against this mode of rendering the passage, the reasons seem to me to be clear. (1.) As already remarked, the reading in the Greek which would require it is not sustained by good authority. (2.) The fair and obvious interpretation of the Greek word used by the apostle, (εγραψα,) without that particle, is, I wrote --implying that it had been already done. (3.) It is more probable that John had written to the church on some former occasion, and that his recommendation had been rejected by the influence of Diotrephes, than that he would be deterred by the apprehension that his recommendation would be rejected. It seems to me, therefore, that the fair interpretation of this passages is, that these brethren had gone forth on some former occasion, commended by John to the church, and had been rejected by the influence of Diotrephes, and that now he commends them to Gaius, by whom they had been formerly entertained, and asks him to renew his hospitality to them. But Diotrephes, who loveth to have the pre-eminenee among them, reeeiveth us not. Does not admit our authority, or would not comply with any such recommendation. The idea is, that he rejected his interference in the matter, and was not disposed to acknowledge him in any way. Of Diotrephes, nothing more is known than is here specified. Compare the analysis of the epistle. Whether he were an officer in the church--a pastor, a ruling elder, a deacon, a vestryman, a warden, or a private individual--we have no means of ascertaining. The presumption, from the phrase "who loveth to have the pre-eminence," would rather seem to be that he was an aspiring man, arrogating rights which he had not, and assuming authority to which he was not entitled by virtue of any office. Still he might have held an office, and might have arrogated authority, as many have done, beyond what properly belonged to it. The single word rendered "who loveth to have the pre-eminence," (φιλοπρωτευων,) occurs nowhere else in the New Testament. It means simply, who loves to be first--meaning that he loved to be at the head of all things, to rule, to lord it over others. It is clearly supposed here, that the church would have complied with the request of the writer if it had not been for this man. What were the alleged grounds for the course which he constrained the church to take, we are not informed; the real ground, the apostle says, was his desire to rule. There may have been at the bottom of it some secret dislike of John, or some private grudge; but the alleged ground may have been, that the church was independent, and that it should reject all foreign interference; or that the church was unable to support those men; or that the work in which they were engaged was one of doubtful propriety. Whatever was the cause, the case furnishes an illustration of the bad influence of one ambitious and arrogant man in a church. It is often in the power of one such man to bring a whole church under his control, and effectually to embarrass all its movements, and to prevent all the good which it would otherwise accomplish. When it is said, "but Diotrephes receiveth us not," the reference is doubtless to John, and the meaning is, either that he did not acknowledge him as an apostle, or that he did not recognise his right to interfere in the affairs of the church, or that he did not regard his recommendation of these brethren. The first of these suppositions is hardly probable; but, though he may have admitted that he was an apostle, there were perhaps some reasons operating in this particular case why he prevailed on the church to reject those who had been thus commended to their hospitality. (c) "pre-eminence" Mt 23:4-8 Verse 10. Wherefore, if I come. He was evidently exp

The Character of Diotrephes. ( a. d. 90.) 9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. I. Here is a very different example and character, an officer, a minister in the church, less generous, catholic, and communicative than the private Christians. Ministers may sometimes be out-shone, out-done. In reference to this minister, we see, 1. His name—a Gentile name: Diotrephes, attended with an unchristian spirit. 2. His temper and spirit—full of pride and ambition: He loves to have the pre-eminence. This ferment sprang and wrought betimes. It is an ill unbeseeming character of Christ's ministers to love pre-eminence, to affect presidency in the church of God. 3. His contempt of the apostle's authority, and letter, and friends. (1.) Of his authority: The deeds which he doeth contrary to our appointment, prating against us with malicious words. Strange that the contempt should run so high! But ambition will breed malice against those who oppose it. Malice and ill-will in the heart will be apt to vent themselves by the lips. The heart and mouth are both to be watched. (2.) Of his letter: " I wrote to the church ( v. 9 ), namely, in recommendation of such and such brethren. But Diotrephes receiveth us not, admits not our letter and testimony therein." This seems to be the church of which Gaius was a member. A gospel church seems to be such a society as to which a letter may be written and communicated. Gospel churches may well expect and be allowed credentials with the strangers who desire to be admitted among them. The apostle seems to write by and with these brethren. To an ambitious aspiring spirit apostolical authority or epistle signifies but little. (3.) Of his friends, the brethren he recommended: Neither doth he himself receive the brethren, and forbiddeth those that would, and casteth them out of the church, v. 10 . There might be some differences or different customs between the Jewish and Gentile Christians. Pastors should seriously consider what differences are tolerable. The pastor is not at absolute liberty, nor lord over God's heritage. It is bad to do no good ourselves; but it is worse to hinder those who would. Church-power and church-censures are often abused. Many are cast out of the church who should be received there with satisfaction and welcome. But woe to those who cast out the brethren whom the Lord Christ will take into his own communion and kingdom! 4. The apostle's menace of this proud domineerer: Wherefore, if I come, I will remember his deeds which he doeth ( v. 10 ), will remember to censure them. This seems to intimate apostolical authority. But the apostle seems not to hold an episcopal court, to which Diotrephes must be summoned; but he will come to take cognizance of this affair in the church to which it belongs. Acts of ecclesiastical domination and tyranny ought to be animadverted upon. May it be better agreed to whom that power belongs! II. Here is counsel upon that different character, dissuasion from copying such a pattern, and indeed any evil at all: Beloved, follow not that which is evil, but that which is good, v. 11 . Imitate not such unchristian pernicious evil; but pursue the contrary good, in wisdom, purity, peace, and love. Caution and counsel are not needless to those who are good already. Those cautions and counsels are most likely to be accepted that are seasoned with love. Beloved, follow not that which is evil. To this caution and counsel a reason is respectively subjoined. 1. To the counsel: Follow that which is good; for he that doeth good (naturally and genuinely doeth good, as delighting therein) is of God, is born of God. The practice of goodness is the evidence of our filial happy relation to God. 2. To the caution: Follow not that which is evil, for he that doeth evil (with bent of mind pursues it) hath not seen God, is not duly sensible of his holy nature and will. Evil-workers vainly pretend or boast an acquaintance with God.

ecting soon to make a visit to Gaius, and to the church, 3Jn 1:14. I will remember his deeds which he doeth. That is, he would punish his arrogance and presumption; would take measures that he should be dealt with in a proper manner. There is no evidence whatever that this is said in a vindictive or revengeful spirit, or that the writer spoke of it merely as a personal matter. From anything that can be shown to the contrary, if it had been a private and personal affair merely, the matter might have been dropped, and never referred to again. But what had been done was public. It pertained to the authority of the apostle, the duty of the church, and the character of the brethren who had been commended to them. If the letter was written, as is supposed by the aged John, and his authority had been utterly rejected by the influence of this one man, then it was proper that that authority should be asserted. If it was the duty of the church to have received these men, who had been thus recommended to them, and it had been prevented from doing what it would otherwise have done, by the influence of one man, then it was proper that the influence of that man should be restrained, and that the church should see that he was not to control it. If the feelings and the character of these brethren had been injured by being rudely thrust out of the church, and held up as unworthy of public confidence, then it was proper that their character should be vindicated, and that the author of the wrong should be dealt with in a suitable manner. No one can show that this was not all that the apostle proposed to do, or that any feelings of private vindictiveness entered into his purpose to "remember" what Diotrephes had done; and the existence of any such feelings should not be charged on the apostle without proof. There is no more reason to suppose this in his case than there was in the case of Paul, in administering discipline in the church of Corinth, ( 1Cor 5:3-5,) or than there is in any instance of administering discipline now. Prating against us. The word prate, (φλυαρεω,) occurring nowhere else in the New Testament, means to" overflow with talk," (Gr. φλυω, Lat. fluo, flow;) to talk much without weight, or to little purpose; to be loquacious; to trifle; or, to use an expression common among us, and which accords well with the Greek, to run on in talk, without connexion or sense. The word does not properly imply that there was malignity or ill-feeling in what was said, but that the talk was of an idle, foolish, and unprofitable character. As John here, however, specifies that there was a bad spirit in the manner in which Diotrephes expressed himself, the real thing which is implied in the use of the word here is, that there were much talk of that kind; that he was addicted to this habit of running on against the apostle; and that he was thus constantly undermining his influence, and injuring his character. With malicious words. Gr., " evil words;" words that were fitted to do injury. And not content therewith. Not satisfied with venting his private feelings in talk. Some persons seem to be satisfied with merely talking against others, and take no other measures to injure them; but Diotrephes was not. He himself rejected the brethren, and persuaded the church to do the same thing. Bad as evil talking is, and troublesome as a man may be who is always "prating" about matters that do not go according to his mind, yet it would be comparatively well if things always ended with that, and if the loquacious and the dissatisfied never took measures openly to wrong others. Neither doth he himself receive the brethren. Does not himself treat them as Christian brethren, or with the hospitality which is due to them. He had not done it on the former visit, and John evidently supposed that the same thing would occur again. And forbiddeth them that would. From this it is clear that there were those in the church who were disposed to receive them in a proper manner; and from anything that appears, the church, as such, would have been inclined to do it, if it had not been for the influence of this one man. And casteth them out of the church. Comp. Lk 6:22. It has been made a question whether the reference here is to the members of the church who were disposed to receive these brethren, or to the brethren themselves. Locke, Macknight, and some others, suppose that it refers to those in the church who were willing to receive them, and whom Diotrephes had excommunicated on that account. Heumann, Carpzoviius, Rosenmuller, Bloomfield, and others, suppose that it refers to these strangers, and that the meaning is, that Diotrephes would not receive them into the society of Christians, and thus compelled them to go to another place. That this latter is the correct interpretation seems to me to be evident, for it was of the treatment which they had received that the apostle was speaking. (a) "casteth them out" Isa 66:5 Verse 11. Beloved, follow not that which is evil, but that which is

He prateth against us - Both them and me, thereby endeavouring to excuse himself.

good. There can be no doubt that in this exhortation the writer had Diotrephes particularly in his eye, and that he means to exhort Gaius not to imitate his example. He was a man of influence in the church, and though Gaius had shown that he was disposed to act in an independent manner, yet it was not improper to exhort him not to be influenced by the example of any one who did wrong. John wished to excite him to acts of liberal and generous hospitality. He that doeth good is of God. He shows that he resembles God, for God continually does good. See the sentiment explained 1Jn 3:7. He that doeth evil hath not seen God. 1Jn 1:8 3Jn 1:9. 3Jn 1:10 (*) "follow" "imitate" (b) "not" Ps 37:27 (c) "He" 1Jn 3:6-9 Verse 12. Demetrius hath good report of all men. Little is know

Follow not that which is evil - In Diotrephes. But that which is good - In Demetrius. He hath not seen God - Is a stranger to him.

n of Demetrius. Locke supposes that he resided near the place where the author of this epistle lived, and was connected with the church there, and was probably the bearer of this epistle. It is impossible to determine with certainty on this point, but there is one circumstance which seems to make it probable that he was a member of the same church with Gaius, and had united with him in showing Christian hospitality to these strangers. It is the use of the phrase "hath good report of all," implying that some testimony was borne to his character beyond what the writer personally knew. It is possible, indeed, that the writer would have used this term respecting him if he lived in the same place with himself, as expressing the fact that he bore a good character, but it is a phrase which would be more appropriately used if we suppose that he was a member of the same church with Gaius, and that John means to say that an honourable testimony was borne of his character by all those brethren, and by all others as far as he knew. And of the truth itself. Not only by men, who might possibly be deceived in the estimate of character, but by fact. It was not merely a reputation founded on what appeared in his conduct, but in truth and reality. His deportment, his life, his deeds of benevolence, all concurred with the testimony which was borne by men to the excellency of his character. There is, perhaps, particular reference here to his kind and hospitable treatment of those brethren. Yea, and we also bear record. John himself had personally known him. He had evidently visited the place where he resided on some former occasion, and could now add his own testimony, which no one would call in question, to his excellent character. And ye know that our record is true. This is in the manner of John, who always spoke of himself as having such a character for truth that no one who knew him would call it in question. Every Christian should have such a character; every man might if he would. Compare Jn 19:35, 21:24. (+) "all men" It is well spoken of by all" (++) "of the truth itself" "By" (&) "record" "witness"Verse 13. I had many things to write, etc. This epistle closes,

And from the truth itself - That is, what they testify is the very truth. Yea, we also bear testimony - I and they that are with me.

The Character of Demetrius; Conclusion and Salutation. ( a. d. 90.) 12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true. 13 I had many things to write, but I will not with ink and pen write unto thee: 14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. Here we have, I. The character of another person, one Demetrius, not much known otherwise. But here his name will live. A name in the gospel, a fame in the churches, is better than that of sons and daughters. His character was his commendation. His commendation was, 1. General: Demetrius has a good report of all men. Few are well spoken of by all; and sometimes it is ill to be so. But universal integrity and goodness are the way to (and sometimes obtain) universal applause. 2. Deserved and well founded: And of the truth itself, v. 12 . Some have a good report, but not of the truth itself. Happy are those whose spirit and conduct commend them before God and men. 3. Confirmed by the apostle's and his friends' testimony: Yea, and we also bear record; and that with an appeal to Gaius's own knowledge: And you (you and your friends) know that our record is true. Probably this Demetrius was known to the church where the apostle now resided, and to that where Gaius was. It is good to be well known, or known for good. We must be ready to bear our testimony to those who are good: it is well for those who are commended when those who commend them can appeal to the consciences of those who know them most. II. The conclusion of the epistle, in which we may observe, 1. The referring of some things to personal interview: I have many things to write, but I will not with ink and pen, but I trust I shall shortly see thee, v. 13, 14 . Many things may be more proper for immediate communication than for letter. A little personal conference may spare the time, trouble, and charge, of many letters; and good Christians may well be glad to see one another. 2. The benediction: Peace be to you; all felicity attend you. Those that are good and happy themselves wish others so too. 3. The public salutation sent to Gaius: Our friends salute thee. A friend to the propagation of religion deserves a common remembrance. And these pious persons show their friendship to religion as well as to Gaius. 4. The apostle's particular salutation of the Christians in Gaius's church or vicinity: Greet thy friends by name. I doubt they were not very many who must be so personally saluted. But we must learn humility as well as love. The lowest in the church of Christ should be greeted. And those may well salute and greet one another on earth who hope to live together in heaven. And the apostle who had lain in Christ's bosom lays Christ's friends in his heart.

as the second does, with a statement that he had many things to say, but that he preferred waiting till he should see him rather than put them on paper. Perhaps there were some things which he wished to say which he would not like to have exposed to the possibility of being seen by the public eye. But I will not with ink and pen, etc. 2Jn 1:12.Verse 14. But I trust I shall shortly see thee, etc.

Salute the friends by name - That is, in the same manner as if I had named them one by one. The word friend does not often occur in the New Testament, being swallowed up in the more endearing one of brother.

2Jn 1:12. Our friends salute thee. That is, your friends and mine. This would seem rather to refer to private friends of John and Gaius than to Christians as such. They had, doubtless, their warm personal friends in both places. Greet the friends by name. That is, each one individually. He remembered them as individuals, but did not deem it proper to specify them. (1) "face to face" "mouth to mouth" PRACTICAL REMARKS ON THE EPISTLE. (1.) It is proper to desire for our friends all temporal good; to wish their happiness in every respect, 3Jn 1:2. The welfare of the soul is indeed the great object, and the first desire in regard to a friend should be that his salvation may be secured; but in connexion with that we may properly wish them health of body, and success in their lawful undertakings. It is not common that in their spiritual interests they are so much more prosperous than they are in other respects that we can make that the standard of our wishes in regard to them, but it sometimes does occur, as in the case of Gaius. In such cases we may indeed rejoice with a friend, and feel that all will be well with him. But in how few cases, even among professed Christians, can we with propriety make the prosperity of the soul the standard by which to measure the happiness which we desire for them in other respects! Doddridge says, "What a curse would this bring upon many to wish that they might prosper even as their souls prospered!" Of how much property would they at once be deprived; how embarrassed would be their affairs; how pale, and wan, and sickly would they be, if they should be in all respects as they are in their spiritual interests! (2.) It is an unspeakable pleasure to a Christian to learn that his friends are living and acting as becomes sincere Christians; that they love what is true, and abound in the duties of hospitality, charity, and benevolence, 3Jn 1:3-6. When a friend learns this of a distant friend; when a pastor learns this of his people from whom he may be for a time separated; when those who have been instrumental in converting others learn this of their spiritual children; when a parent learns it of a son or daughter separated from him; when a teacher learns it of those who were formerly under his care, there is no joy that goes more directly to the heart than this--nothing that fills the soul with more true thankfulness and peace. (3.) It is the duty and the privilege of those who love the cause of religion to go and preach the gospel to those who are destitute, expecting to receive nothing from them, and doing it as a work of pure benevolence, 3Jn 1:7. The missionary spirit existed early in the Christian church, and indeed may be regarded as the prevailing spirit in those times. It has always been the prevailing spirit when religion has flourished in the church. At such times there have been many who were willing to leave their own quiet homes, and the religieus privileges connected with a well-organized church, and to break away from the ties which bind to country and kindred, and to go among a distant people to publish salvation. In this cause, and with this spirit, the apostles spent their lives. In this cause, the "brethren" referred to by John went forth to labour. In this cause, thousands have laboured in former times, and to the fact that they were willing to do it is to be traced all the happy influence of religion in the world. Our own religious privileges now we owe to the fact that in former times there were those who were willing to "go forth taking nothing of the Gentiles," devoting themselves, without hope of reward or fame, to the business of making known the name of the Saviour in what were then the dark places of the earth. The same principle is acted on now in Christian missions, and with the same propriety; and as we in Christian lands owe the blessings which we enjoy to the fact that in former times there were those who were willing thus to go forth, so it will be true that the richest blessings which are to descend on India, and Africa, and the islands of the sea, will be traced in future times to the fact that there are in our age those who are willing to follow the example of the apostles in going forth to do good to a dying world. (4.) It is our duty to contribute to the support of those who thus go among the heathen, and to aid them ill every way in which we can promote the object which they have in view. So John felt it to be the duty of the church in regard to those who went forth in his time; and so, when the church, under the influence of Diotrephes, had refused to do it, he commended Gaius for performing that duty, 3Jn 1:6,8. Now, as then, from the nature of the case, missionaries to the heathen must go "taking nothing" of those among whom they labour, and expecting that, for a long time at least, they will do nothing for their support. They go as strangers. They go to those who do not believe the truth of the gospel; who are attached to their own superstitions; who contribute largely to the support of their own temples, and altars, and priesthood; who are, as yet, incapable of appreciating the value of a purer religion; who have no desire for it, and who are disposed to reject it. In many cases, the heathen to whom the missionary goes are miserably poor, and it is only this religion, which as yet they are not disposed to receive, that can elevate them to habits of industry, and furnish them with the means of supporting religious teachers from abroad. Under these circumstances, no duty is more obvious than that of contributing to the support of those who go to such places as Christian missionaries. If the churches value the gospel enough to send their brethren among the heathen to propagate it, they should value it enough to minister to their wants when there; if they regard it as the duty of any of their number to leave their comfortable homes in a Christian land in order to preach to the heathen, they should feel that those who go make far greater sacrifices than those who contribute to their support. They give up all; we give only the small sum, not diminishing our own comforts, which is needful to sustain them. (5.) For the same reason it is our duty to contribute to the support of missionaries in the destitute places of our own land, 3Jn 1:8. They often go among a people who are as destitute, and who will as little appreciate the gospel, and who are as much prejudiced against it, and who are as poor, as the heathen. They are as likely to be charged with being actuated by mercenary motives, if they ask for support, as missionaries among the heathen are. They often go among people as little able and disposed to build churches and school-houses as the heathen are. Nothing is more obvious, therefore, than that those who have the gospel, and who have learned to prize and value it in some measure as it should be, should contribute to the support of those who go to convey its blessings to others, until those to whom they go shall so learn to prize it as to be able and willing to maintain it. That, under a faithful ministry, and with the Divine blessing, will not be long; for the gospel always, when it secures a hold in a community, makes men feel that it confers infinitely more blessings than it takes away, and that, even in a pecuniary point of view, it contributes more by far than it takes. What community is more prospered, or is more rich in all that promotes the temporal welfare of man, than that where the gospel has the most decided influence? (6.) We may see from this epistle that churches ought to be united in promoting the cause of religion, 3Jn 1:8,9. They should regard it as a common cause in which one has as much concern as another, and where each should feel it a privilege to co-operate with his brethren. One church, in proportion to its ability, has as much interest in the spread of Christianity as another, and should feel that it has much responsibility in doing it. Between different churches there should be that measure of confidence and love that they will deem it a privilege to aid each other in the common cause, and that one shall be ready to further the benevolent designs undertaken by another. In every Christian land, and among the people of every Christian denomination, missionaries of the gospel should find friends who will be willing to co-operate with them in advancing the common cause, and who, though they may bear a different, lame, and may speak a different language, should cheerfully lend their aid in spreading the common Christianity. (7.) We may see, from this epistle, the evil of having one troublesome man in the church, 3Jn 1:10. Such a man, by his talents, his address, his superior learning, his wealth, or by his arrogance, pride, and self-confidence, may control a church, and effectually hinder its promoting the work of religion. The church referred to by the apostle would have done,its duty well enough, if it had not been for one ambitious and worldly man. No one can properly estimate the evil which one such man can do, nor the calamity which comes upon a church when such a man places himself at its head. As a man of wealth, of talents, and of learning, may do great good, if his heart is right, so may a man similarly endowed do proportionate evil if his heart is wicked. Yet how often has the spirit which actuated Diotrephes prevailed in the church! There is nothing that confers so much power on men as the control in religious matters; and hence, in all ages, proud and ambitious men have sought dominion over the conscience, and have sought to bring the sentiments of men on religion to subjection to their will. (8.) There may be circumstances where it is proper--where it is a duty--to receive those who have been cast out of the church, 3Jn 1:8. The decisions of a church, under some proud and ambitious partisan leader, are often eminently unjust and harsh. The most modest, humble, devoted, and zealous men, under a charge of heresy, or of Rome slight aberration from the formulas of doctrine, may be cast out as unworthy to be reeognised as ministers of the gospel, or even as unworthy to have a place at the table of the Lord. Some of the best men on earth have been thus disowned by the church; and it is no certain evidence against a man when he is denounced as a heretic, or disowned as a member, by those who bear the Christian name. If we are satisfied that a man is a Christian, we should receive him as such, however he may be regarded by others; nor should we hesitate to help him forward in his Christian course, or in any way to assist him to do good. (9.) Finally, let us learn from the examples commended in this brief epistle, to do good. Let us follow the example of Gaius--the hospitable Christian; the large-hearted philanthropist; the friend of the stranger; the helper of those who were engaged in the cause of the Lord--a man who opened his heart and his house to welcome them when driven out and disowned by others. Let us imitate Demetrius, in obtaining a good report of those who know us; in so living that, if the aged apostle John were still on earth, we might be worthy of his commendation, and more than all, of the approbation of that gracious Saviour before whom these good men have long since gone, and in whose presence we also must soon appear.