3 John 1:2

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.

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