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3Jn_1:2-11
3Jn_1:2. Beloved:—Joy in and care for Gaius account for the accumulation of terms of endearment.
In all things I wish that thou mayest prosper.— Ðåñὶ ðÜíôùí is simply idiomatic: with respect to all things: ðåñὶ , with the idea of including, encircling, shutting in, both in connection with substantives and absolutely, is found at the head of whole sentences in the sense of adtinet ad; 1Co_16:1. Cf. Winer, p. 390, sq. Connected with åὔ÷ïìáé , which signifies “to wish,” but carries here also the force of intercession (cf. Jam_5:15), the most natural sense is “praying for, concerning all things,” without any necessity for recurring to the Homeric usage of the preposition, viz. prae=above all things, as alleged by Schott, Düsterdieck and others. Rather than giving it that construction, we may connect ðåñὶ ðÜíôùí with åὐïäïῦóèáé (Bengel, Huther, al.), which connection is affected neither by the rhetorical emphasis of the position of ðåñß ðÜíôùí (Lücke), nor by the circumstance that it cannot belong to ὑãéáßíåéí .—The prosperity referred to ( åὐïäïῦóèáé ) is general, in re familiari (Bengel), in all outward relations of life. Åὐïäïῦí , to make, lead a good way ( åὐïäßá ) is transitive, while åὐïäåῖí to have a good way, is intransitive; hence the Passive, which carries the same force as the intransitive verb. Cf. Rom_1:10; 1Co_16:2; Lücke, Düsterdieck and al.— Êáὶ ὑãéáßíåéí singles out a particular point. Possibly Gaius had been sick (Düsterdieck), or was in delicate health; but this cannot be inferred with certainty as a fact, for health per se is important enough, if outward prosperity is the matter referred to.
Even as thy soul prospereth.—Oecumenius: ἐí ôῇ êáôὰ ôὸ åὐáããÝëéïí ðïëéôåßᾳ , consequently in that it has the truth, and that he walks in it (3Jn_1:3); the words êáèὼò åὐïäïῦôáß óïõ ἡ øõ÷Þ contain a high encomium on Gaius and the object of the Apostle’s particular rejoicing.
3Jn_1:3. For I rejoiced greatly.—On ἐ÷Üñçí ãὰñ ëßáí see 2Jn_1:4. These words give the reason of the encomium, as of a well authenticated fact.
When brethren came and testified to thy truth.—The connection with the Aorist ἐ÷Üñçí requires us to continue the Participles ἐñ÷ïìÝíùí êáὶ ìáñôõñïýíôùí as Imperfects, as in Luk_17:12 (Lücke, Huther, Düsterdieck al.); the Dative óïõ ôῇ ἀëçèåßᾳ governed by ìáñôõñåῖí (as in 3Jn_1:6; 3Jn_1:12; Joh_5:33; Joh_18:37; Joh_3:26) denotes the truth become subjective in Gaius; hence not=sinceritas (a Lapide, Beza and al.), but inward, Christian life, born of the truth, and itself truth (Lücke, Huther, Düsterdieck and al.); the restriction to liberalitas (Lorinus), is inadmissible.
As thou walkest in truth.—This clause contains the testimony of the brethren, hence it is an indirect clause recording the Christianity of Gaius as evidenced by his walk; on that account we have also ἀêïýù in 3Jn_1:4, so that it is not the testimony of the Apostle added to that of the brethren (Besser). So Brückner, Huther, Düsterdieck, and al. The express and emphatic óὺ denotes that the testimony of the brethren had been different with reference to others, for instance in the case of Diotrephes 3Jn_1:9-10.
3Jn_1:4. I have no greater joy than this.—Here the Apostle expresses his mind in general. On ìåéæïôÝñáí , a double comparative, like Eph_3:8, see Winer, p. 81. Grotius: “Est ad intendendam significationem comparativus e comparativo factus.” The Genitive ôïýôùí is not= ôáýôçò , the neuter Plural, carrying a general reference, is restricted by the following ἵíá to one idea. Winer, p. 175 compares ἐö ’ ïἰò and ἀíè ’ ὦí , also ìåôὰ ôáῦôá and êáὶ ôáῦôá , Heb_11:12, and cites Joh_1:51.
That I hear my children are walking in the truth.—On ἵíá see Joh_15:13. It signifies the Apostle’s desire to hear this; this is his whole aim. Ôὰ ἐìὰ ôÝêíá are the Christians committed to John; the members of the Churches confided to his care and placed under his paternal direction (Huther).
Praise and necessity of hospitality, 3Jn_1:5-8.
3Jn_1:5. Beloved, as in 3Jn_1:2.
Thou actest faithfully.— ðéóôὸí ðïéåῖò ; Oecumenius: ἄîéïí ðéóôïῦ ἀíäñüò . Bengel: “Facis quiddam quod facile a te pollicebar mihi et fidelibus;” this explanation is too narrow, the reference to the ðßóôéò which lays hold of the ἀëÞèåéá and carries out in love being too definite. But it is not on that account= ðßóôéí ðïéåῖóèáé (Ebrard).
Whatsoever thou doest for the brethren.— Ὃ ἐὰí ( ἃí )=quodcunque denotes that this activity had various modes of expression and made itself felt in different directions. On ἐñãÜæåóèáé åἰò , cf. Mat_26:10.
And that strangers.— Êáὶ ôïῦôï , as in 1Co_6:6; Eph_2:8; Php_1:28, is not different in point of sense from êáὶ åἰò ôïὺò îÝíïõò : and that=this too for (towards) strangers. This additional particular shows that the brethren were unknown and strangers, and acknowledges and praises the hospitality of Gaius as more liberal and not confined merely to brethren personally known to him. On the importance of öéëïîåíßá , cf. Heb_13:2; Rom_12:13; 1Ti_3:2; Tit_1:8; 1Pe_4:9.
3Jn_1:6. Who have testified to thy love before the Church.— Ïἳ ἐìáñôýñçóáí are the strange brethren; not only some of their number singled out (de Wette). Ἐíþðéïí ôῆò ἐêêëçóßáò denotes the Church where the Apostle was at the time of writing (Grotius, Huther, Düsterdieck al.), before which they gave an account of their experience [on their missionary journey—M.], like in Act_14:27, and made mention of the love of Gaius. Bengel’s “publice commemorabantur exempla ad hortandum” goes too far.
Whom thou shalt do well to conduct (forward) worthily of God.—The reading: ïὓò êáëῶò ðïéÞóåéò ðñïðÝìøáò is established; the Future with the part. aor. is difficult. The Future is simple and clear; Gaius will do well; we must not construe it, with Huther, as Futur. exactum. For at Mar_13:13, the being saved ( óùèÞóåôáé ) does not take place until after the enduring is accomplished ( ὃ ὑðïìåßíáò åἰò ôÝëïò ). Cf. Winer, p. 306, where only the part. aor. carries the force of the futur. exact. But the action of Gaius is not finished until he has accomplished the providing and speeding forward of the brethren; this is the sense of the part. aor. In such a connection the Future indicates a certain expectation, not without the direction softened by the Future, even as the ὀöåßëïìåí , 3Jn_1:8, is morata formula hortandi (Bengel). It is more allowable to see here with Luther, a vagueness of expression than to venture with Ebrard on the correction ἐðïßçóáò . As êáëῶò qualifies ðïéåῖí (Act_10:33; Php_4:14), so ἀîßùò ôïῦ èåïῦ qualifies ðñïðÝìðåéí , to fit out for a journey (Tit_3:13; 1Co_16:11); in a manner worthy of God [whose messengers they are—M.], with all care and love (Lücke); the viaticum (Grotius), commeatus (Bengel), will not be wanting; but this is not all. Cf. 1Th_2:12; Col_1:10.
3Jn_1:7. For they went forth on behalf of the name.— Ἐîῆëèáí ; the reason why they went forth is intimated by ὑðὲñ ôïῦ ὀíüìáôïò , as in Act_5:41, on behalf of the name of Christ, cf. Jam_2:7, even for the purpose of preaching it, as in Rom_1:6, so that they went forth as missionaries, as in Act_15:40 (Lücke, Huther, Düsterdieck and others). Hence the reference is neither to the name of God, which would require áὐôïῦ , and then to be referred back to ôïῦ èåïῦ , 3Jn_1:6, nor only to the Christian religion, and least of all to the name of the brethren who were called missionaries (Paulus). The connection of ἐîῆëèáí with ἀðὸ ôῶí ἐèíéêῶí is untenable (Beza, Bengel, al.), which belongs to ëáìâÜíïíôåò .
Receiving nothing from the heathens.—The Part. Præs. with ìçäὲí denotes the maxim of the missionaries not to receive any support from the heathens (Huther, Düsterdieck), agreeably to Mat_10:8. The Mathematical astrologers and thaumaturgs did, on the contrary, make a business of religious affairs. But compare also the practice of St. Paul (1Co_9:18; 2Co_11:7, sqq.; 2Co_12:16, sqq., 1Th_2:9, sqq.), although he might not take any thing from the younger Churches. On the construction of ëáìâÜíåéí ἀðὸ , cf. Mat_17:25, and Winer, p. 388, note 1.
3Jn_1:8. We therefore ought to receive such persons.—In contrast to ôῶí ἐèíéêῶí the Apostle begins with: ἡìåῖò ïὖí [ ïὖí because they receive nothing from the heathens, therefore we, etc.—M.]. The communicative Plural denotes the general Christian duty to take part in missions; hence ὀöåßëïìåí . There is a fine play on the word ὑðïëáìâÜíåéí after ìçäὲí ëáìâÜíïíôåò ; elegans antanaclasis (Carpzov). According to Strabo’s definition: ïἱ åὔðïñïé ôïὺò ἐíäååῖò ὑðïëáìâÜíïõóé , this word implies both the ðñïðÝìðåéí (3Jn_1:6), and the ëáìâÜíåéí åἰò ïἰêßáí (2Jn_1:10).
That we may become fellow-workers (for) the truth.—The purpose ( ἵíá ) is a noble one, viz. to serve the truth and work for it. The Dative ôῇ ἀëçèåßᾳ denotes the object to which the work of the missionaries is devoted; we should become the assistants and fellow-workers of the missionaries; óõí also refers back to ôïéïýôïõò , not to ôῇ ἀëçèåßᾳ as Luther, Bengel and Besser allege. Our view is also held by Brückner, Huther, Düsterdieck. Cf. Col_4:11 : óõíåñãïὶ åἰò ôὴí âáóéëåßáí ôïῦ èåïῦ ; 1Th_3:2; óõíåñãὸí ἐí ôῷ åὐáããåëßῳ ; 2Co_8:23 : åἰò ὑìᾶò .
Complaint of a hostile person. 3Jn_1:9-10.
3Jn_1:9. I wrote somewhat to the Church.— Ἔãñáøá designates a lost Epistle; ôé does not imply that the writing was specially important, but brief, he wrote somewhat (Lücke, Huther, Düsterdieck), the writing was not particularly valuable [nothing is said one way or another, ôé leaves the matter quite indefinite and merely imports that he had written somewhat—M.]. The reference here cannot be to the first Epistle (Wolf, Stier al.), or to the second, for they contain not the remotest allusion to the relations here specified. Diotrephes might have withheld it from the Church (Huther).—The Church to which he had written ( ôῇ ἐêêëçóßᾳ ), is that of which Gaius was a member, who was to correct and repair the injuries done by Diotrephes (3Jn_1:5-8; 3Jn_1:11). Hence it is wrong to hold with Bengel (“illius loci, ex quo exierunt. Occupatio: ne Cajus dicat, cur itur ad nos?”), with whom Besser agrees, that the reference here is to the Church from which the missionaries went forth.
But he who loveth to be foremost among them, Diotrephes, doth not receive us.—We have no particulars concerning Diotrephes; it neither may be affirmed nor denied that he was a presbyter or deacon of the Church. But öéëïðñùôåýùí renders it more improbable than probable. It is a pure conjecture to describe him as an opponent of the Jewish Christians (Grotius), or as a gnostic or judaistic false teacher; he was ambitiosus; this is known. Schol. I. defines öéëïðñùôåýùí thus: ὁ ὑöáñðÜæùí ôὰ ðñùôåῖá .— Áὐôῶí is taken from ἐêêëçóßá , [the collective noun—M.], and designates the members of the Church who, as Huther supposes, were wont to meet at his house. ἘðéäÝ÷åóèáé ἡìᾶò signifies to receive us; hence not: to acknowledge our Epistles and exhortations (de Lyra, Grotius, Lücke, de Wette and al.).—Huther 1st ed. [corrected in the 2d—M.]. In not complying with the directions given in the Apostle’s Epistle, Diotrephes virtually delined to receive the Apostle himself (3Jn_1:10).
3Jn_1:10. Therefore, if I come, I will bring to remembrance the works which he doeth.—With äéὰ ôïῦôï the Apostle bases his coming and censure on the refractory conduct of Diotrephes. On ἐὰí ἔëèù see 1Jn_2:28. That it would take place soon is indicated by åὐèÝùò , 3Jn_1:14. It is not necessary to supply áὐôὸí (Huther), or ἐêêëçóßáí (Paulus) after ὑðïìíÞóù ; the Accusative of the person which is added in Joh_14:26; Tit_3:1 is also wanting in 2Ti_2:14.—It was the Apostle’s intention to censure not only Diotrephes, who was not singular in his reprehensible conduct, but had a friendly party backing him. Bede: “In omnium notitiam manifesting arguendo producam.” Although the connection requires us to understand the feature of censure (de Lyra: puniam, Bengel: notabo, ut sentiat, animadvertam), the idea of an instructive calling to mind is by all means to be retained; the censure lies in the matter being mentioned and that publicly. Áὐôïῦ ôὰ ἔñãá , ἃ ðïéåῖ are the object of ὑðïìéìíÞóêåéí , and these consist in the sequel, viz.:
Prating against us with wicked words.—On ëüãïéò ðïíçñïῖò see 2Jn_1:11; 1Jn_3:12. They were slanderous words calculated to lower and detract from the Apostle’s influence, but idle, worthless tattle, untenable falsehoods; hence öëõáñῶí , “apposite calumnias Diotrephis vocat garritum” (á Lapide); the intransitive verb has a transitive reference to ἡìᾶò taken from the ëüãïéò ðïíçñïῖò ; a similar construction may be seen in ìáèçôåýù , Mat_28:19; èñéáìâåýù , Col_2:15 (properly nugari, cf. 1Ti_5:13.)
And not contented with this.— Ἀñêåῖóèáé with the Dative only, occurs at Luk_3:14; Heb_13:5 instead of ἐðὶ ôïýôïéò ; ìὴ ἀñêïýìåíïò with öëõáñåῖí against the Apostles, he wrongs the missionary brethren in two ways, viz.:
Neither doth he himself receive the brethren.— Ïὔôå followed by êáὶ is of frequent occurence, see Winer p. 516, 7. Áὐôὸò answers to âïõëïìÝíïõò . ἘðéäÝ÷åóèáé signifies literally to receive, to entertain hospitably, 2Jn_1:10. The reference is to the ἀäåëöïß mentioned 3Jn_1:7.
But also, those who would do it, he hindereth.—There was consequently no lack of well-disposed Church-members; but he êùëýåé by force, imperiousness, cunning tricks and speeches.
And casteth out of the Church.— ἘêâÜëëåéí ἐê ôῆò ἐêêëçóßáò may signify: to excommunicate, but according to the context also to turn out of the local congregation. In the latter case êùëýåé and ἐêâÜëëåé would have the same object; but in the former ἀäåëöïß would be the object with áὐôïýò understood. The former, adopted by Düsterdieck on account of the meaning of the word and the construction, seems to be improbable, because excommunication in a case which had no reference to false doctrine or immorality of life, would be immoderate and unheard of, and hardly conceivable at that time. But it might be possible that Diotrephes was wont to hold, or caused to be held, the meetings of the Church in his own house, and refused admittance to those who were opposed to him; but that would not be an excommunication. Huther, who maintains the other view, seems to enter more fully into the circumstances hinted at, and to avoid untenable conjectures.
Exhortation and Commendation. 3Jn_1:11-12.
3Jn_1:11. Beloved; peculiarly emphatic as following what goes before. 1Jn_4:1; 1Jn_4:7; 1Jn_4:11.
Imitate not evil but good.—On ìὴ ìéìïῦ see Heb_13:7; 2Th_3:7; 2Th_3:9; Eph_5:1. Ôὸ êáêüí in Diotrephe, ôὸ ἀãáèüí in Demetrio (Bengel). De Wette erroneously asserts that the diction here is “unjohannean,” for we have ôὰ ἔñãá ðïíçñὰ and äßêáéá in 1Jn_3:12; ôὸ êáêüí in Joh_18:23; ôὰ ἀãáèÜ and ôὰ öáῦëá in Joh_5:29 : the diction is generally biblical, 1Pe_3:10-11.
He that doeth good, is (out) of God.—Cf. 1Jn_3:10. Ὁ ἀãáèïðïéῶí is general, as before (1 Pet. 2:14; 15:20; 1Pe_3:6; 1Pe_3:17); a Lapide, Grotius, Paulus and al erroneously apply and restrict this expression to benevolence and hospitality.
He that doeth evil, hath not seen God.—It is inconceivable how Lücke and de Wette can call this expression, unjohannean,” considering that ἐê èåïῦ ἐóôßí with the constantly recurring ἐê èåïῦ åἶíáé (1Jn_4:2-4; 1Jn_4:6; 1Jn_3:10; 1Jn_5:19) is manifestly “johannean,” and that we read at 1Jn_3:6 : ïὐ÷ ἑþñáêåí áὐôὸí notwithstanding the addition there of ïὐäὲ ἔãíùêåí áὐôὸí , and at 1Jn_4:8 : ïὐê ἔãíù ôὸí èåüí , 1Jn_2:3 : ἐãíþêáìåí áὐôὸí .
3Jn_1:12. Unto Demetrius testimony hath been borne by all, and by the truth itself.—Demetrius was probably the bearer of this Epistle (Lücke, Düsterdieck, Huther), and John commends him to Gaius. Hence he cannot be one of the âïõëüìåíïé , whom Diotrephes is said to have hindered and excommunicated (Ebrard); in that, case he would have been a member of the congregation to which Gaius belonged, and known to him. The Perfect ìåìáñôýñçôáé denotes a testimony which has been given and continues to be valid; used absolutely, without any further qualification, it always denotes a good testimony (Act_6:3; Act_10:22; Act_16:2, etc.). In ὑðὸ ðÜíôùí the reference is to Christians; for the matter in question bears on the Christian excellence of Demetrius (Lücke); the restriction to those who knew him, is self-evident, and hence otherwise than in 2Jn_1:1. Limiting it to the brethren 3Jn_1:5; 3Jn_1:7; 3Jn_1:10 (Ebrard), or extending it to Jews and Gentiles (Oecumenius), cannot be done; there is nothing to warrant either construction; the former would require a further qualification, the latter is limited to his congregation by the context.— Êáὶ ὑð ’ áὐôῆò ôῆò ἀëçèåßáò imports a personified and independent testimony running parallel with that of the ðÜíôåò , equal to it, real, and the truth itself giving that testimony. Hence we cannot agree with the explanation of Huther who thinks that the Apostle wanted to give prominence to the circumstance that the good testimony of all was not founded on their human judgment, in the testimony of the ἀëÞèåéá dwelling in them, and refers to Joh_15:26-27. There the truth does not bear testimony concurrent with, and outside of the ðÜíôåò , but in them and out of themselves. We ought rather to think with Düsterdieck of the walk and conversation of Demetrius, in which the ἀëÞèåéá dwelling in him, shows itself as vital and bearing testimony to him; he is an image of the truth, which is personified in him, in his walk and nature. It is not sufficient to think here only of the res ipsa, or res ipsæ, the reality (a Lapide, Grotius, Beausobre); the Divine Truth is the witness here. [Alford reproducing, and, as so often, improving on Düsterdieck: “The objective Truth of God, which is the Divine rule of the walk of all believers, gives a good testimony to him, who really walks in the truth. This witness lies in the accordance of his walk with the requirement of God’s Truth. It was the mirror in which the walk of Demetrius was reflected; and his form, thus seen in the mirror of God’s Truth, in which the perfect form of Christ is held up to us (1Jn_2:6; 1Jn_3:3; 1Jn_3:16), appeared in the likeness of Christ: so that the mirror itself seemed to place in a clear light his Christian virtue and uprightness, and thus to bear witness to him.”—M.].
But we also bear testimony.—John adds now his own testimony, as a third [and independent testimony—M.]; êáὶ ἡìåῖò äὲ makes this testimony of the Apostle very emphatic. Cf. notes on. 1Jn_1:3.
And thou knowest that our testimony is true.—The reference is only to the personal testimony of the Apostle; Grotius explains erroneously: “alii, qui Ephesi sunt.” Cf. Joh_19:35; Joh_21:24. Gaius knows and values it as a true and reliable testimony; not however because of the episcopal, apostolical and canonical dignity of John (a Lapide), but because of his personal truthfulness.
2. The greatest joy of the servants of Christ is, not to labour in vain in their congregations, though they labour for nothing (3Jn_1:4).
3. Participation in the work of missions is the sacred duty of individuals (3Jn_1:5-8) as well as of Churches (3Jn_1:10), and a life-token of the truth in them (3Jn_1:8; 3Jn_1:11). Missionaries are objects of Christian love.
4. Ambition destroys the efficiency and position of men, so that they not only work evil themselves, but also hinder good.
5. Church-visitation is an official work, derived from the Apostolical Church.
6. We should look to and imitate in our walk and conversation those who have a good testimony in truth, not those who err and commit sin.
Starke:—Christians should bless and greet one another, wish one another good, pray for one another, so that all of us may be benefited.—There is none so weak but that he may be of use to others; though it be done only by wishing and praying, yet it is a great service.—A faithful teacher may be known by this token, that he rejoices over the spiritual growth of his hearers and others, and thanks God for it.—The evangelical truth is not still, it walks and causes those to walk who have it.—The natural life is not concluded with one step; sure, the spiritual life is a constant progression unto death.—Preachers have anxiety and toil in their ministry, they meet with hatred and envy, opposition and persecution, mockery and derision, but their joy in the fruits of their labour overcomes all the rest.—Would that all evangelical ministers might become zealous and imitators of the holy men of God, who have faithfully performed the work of the Lord. Let every one be of good cheer and courage in the discharge of his duty and he will be exalted to their society in heaven.—He who seeks only temporal and transitory things in the ministry is an antichrist and brings shame on the name of Christ.—It is very injurious to the course of the Gospel, if its servants seek only their own advantage; this makes more atheists than Christians.—Those who while exhorting others to the practice of godliness, include themselves, not only set a higher value on their exhortation, but also render it more telling and efficacious.—Those who receive the servants of Christ, receive Himself. Should we then not eagerly long to receive Him in His members? He will richly pay for His entertainment.—He that is of the truth and loves the truth must seek to further it in every possible way; this is the mark of a true one.—Be not surprised if thou findest no room with the clear truth among false teachers and prophets; for Christ Himself and His Apostles did not find it.—When loose talkers have exhausted words and proofs, they forthwith have recourse to detraction, slander and abuse.—Devilish malice—not to do good yourself and actually to hinder others who would do good.—False teachers are opposed to the children of God and avoid their company; but this very course shows plainly that they are not the children of God.—Heretics and false teachers foster not only errors of the understanding, but these are also allied to perversity and a malicious will.—The knowledge of the letter [of the Scriptures], is vastly remote from illumination.—He who does not see God by faith here, will not see Him in glory hereafter.—Benefits which have been shown to us, should be publicly acknowledged.
Heubner:—Here we are reminded of the double health. How rarely do we ask after the health of the soul: it is thought unbecoming, and yet it is the most important matter.—Let the sick in body be specially anxious for the health of the soul (2Co_4:16).—Spiritual paternal joys may compensate us for the want of bodily ones (2Co_1:14; 1Th_2:19).—Where do we now find a congregation interested in the spiritual condition of another congregation?—The exhibition of love to the messengers of the Gospel, is a duty we owe to the Gospel itself. Such love exalts the praise of Christianity and of the Church.—Diotrephes probably turned them away as vagabonds. There were of course those who went begging in the name of the Gospel, idle begging brothers [Grussbrüder], like the ìçôñáãýñôáé among the heathen went begging in the name of Mother Cybele.—The hatred of strange, calling and visiting Christians which is also found among clergymen, proceeds from a secret, wicked malice; they do not want strangers to become acquainted with the condition of their congregation, or to bring the Gospel which they themselves do lack; they are afraid of being eclipsed and of having their credit impaired (1Th_2:16).—Demetrius is so faithful and simple that the truth itself commends him in speaking forth from him. This is the best commendation, which we can have through ourselves and through faith (2Co_1:12).—You cannot give a testimonial to others, unless you have out of themselves [i.e., from their life and conversation.—M.] a testimony of the truth.
Besser:—Hospitality was a conspicuous virtue of the first Christians, and St. Paul enumerates it among the qualities of an unblamable bishop (1Ti_3:8; Tit_1:8). Every parsonage, yea, every Christian house was a home to travellers, where expelled brethren, or brethren travelling as evangelists met with hospitable welcome.—Instead of causing his name (Diotrephes, one nursed by Jupiter, the great mythological god of the heathen) to be mistaken and of becoming a Theotrephes, one nursed by God, he continued in the captivity of the love of the world.—The elder would not have admonished a confirmed obdurate man.—When a Diotrephes desired to be highly esteemed, a John had to be little esteemed. Where it is impossible to obey the law of God, there we ought not to be possible.
Footnotes:
3Jn_1:2. [German: “In all things.” So Lillie. “Concerning all things.” Alford.—M.]
3Jn_1:3. Cod. Sin. and several minusc. omit ãὰñ after ἐ×Üñçí .
3Jn_1:3. [German: “When brethren came.” Lillie.—M.]
3Jn_1:3. [German: “And testified to thy truth;” so Alford, Lillie.—M.]
3Jn_1:3. óὺ is emphatic, omitted in A., but inserted in B. C. G. K. Cod. Sin.
3Jn_1:3. [German: “In truth,” without the Article; so Alford, Lillie.—M.]
3Jn_1:4. The best authorities read ôïýôùí ; ôáýôçò found only in minusc. and versions, is doubtless a correction.—Some read ÷Üñéí instead of ÷áñὰí . [German: “Greater than this I have [no joy, that;” Lillie: “Greater joy than this I have none, to hear;” Alford: “I have no greater joy than this, that.”—M.]
3Jn_1:4. A. B. ἐíôῇἀëçóåßᾳ ; C. Cod. Sin. al. omit the Article.
3Jn_1:5. [German: “Beloved, thou actest faithfully.” So Lillie.—M.]
3Jn_1:5. B C. G. K. Cod. Sin. al. read ἐñãÜóῃ , so that the ἐñãÜæῃ of A cannot stand.
3Jn_1:5. A. B. C. Cod. Sin. al. have êáὶôïῦôï , instead of êáὶåἰòôïὐò , of G. K. [German: “And that strangers.” So Alford.—M.]
3Jn_1:6. [German: “Who have testified to thy love before the Church;” so Lillie and Alford, who renders however; “in the presence of the Church.”—M.]
3Jn_1:6. [German: “Whom thou shalt do well to conduct (forward) worthily of God.” Alford: “Whom thou wilt do well if thou forward on their way, worthily of God;” Lillie: “Whom thou shalt do well to forward their way, in a manner worthy of God.”—M.]
3Jn_1:7. [German: “For they went out on behalf of the name;” Lillie: “For in behalf of the name they went forth.” Alford: “On behalf of.”—M.]
3Jn_1:7. A. B. C. Cod. Sin. al. read ἐèíéêῶí , instead of ἐèíῶí , the reading of G. K. [German: “Receiving nothing from the heathens.”—M.]
3Jn_1:8. A. B. C. Cod. Sin. al.: ὐðïëáìâÜíåéí ; G.K.: ἀðïëáìâÜíåéí .
3Jn_1:8. Ôῇἀëçèåßᾳ ; Cod. Sin.: ôῇἐêêëçóßᾳ , with the emendation ôῇἀëçèåßᾳ , [The latter reading, without the emendation, occurs also in A.—M.]
3Jn_1:9. A. B. C. Cod. Sin. read ôé ; a hand has added ἄí in Cod. Sin. [German: “I wrote somewhat to the Church;” so Alford.—M.]
3Jn_1:9. [German: “ But he who loveth to be the first of them, Diotrephes, does not receive us;” Lillie: “But he who loveth to be foremost among them, Diotrephes, doth not admit us;” Alford: “Howbeit, Diotrephes, who loveth preëminence over them, receiveth us not.”—M.]
3Jn_1:10. [German: “Therefore, if I come, I will bring to remembrance;” so Lillie; Alford: “Bring to mind.”—M.]
3Jn_1:10. [German: “Wicked words.”—M.]
3Jn_1:10. [German: “And not contented with this, neither does he himself receive the brethren, but also, those who would do it, he hindereth, and casteth out of the Church.”—M.]
3Jn_1:11. [German: “Imitate not evil, but good;” so Alford.—M.]
3Jn_1:11. ὁêáêïðïéῶí is best authenticated [A. B. C. K.—M.]; ὁäὲ êáêïð ., text. rec., is only feebly supported. [German: “He that doeth evil,” omits the “but” of E. V., so Alford.—M.]
3Jn_1:12. [C. inserts ôῆò ἐêêëçóßáò êáὶ before ôῆòἀëçèåßáò . Instead of ἀëçèåßáò A. probably reads ἐêêëçóßáò . [A. corrected, B. G. K. read ἀëçèåßáò . German: “Unto Demetrius testimony hath been borne by all, and by the truth itself.”—M.]
3Jn_1:12. [German: “And thou knowest; A. B. C. al. Vulg.: ïἶäáò ; ïἴäáôå 1.r. according to the G. K. al. several versions, etc.—M.]
3Jn_1:12. [German: “That our testimony is true.”—M.]