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3Jn_1:2. Instead of with the usual formula of greeting, the Epistle begins with a wish for the welfare of Caius.
περὶ πάντων ] πάντων is not masculine (Paulus: “on account of all, i.e. for the good of all”), but neuter. Several commentators, Beza, Castellio, Wahl, Lücke (1st ed.), Ewald, Düsterdieck, etc., interpret περὶ πάντων = πρὸ πάντων here, and connect it with εὔχομαι ; but usus loquendi and thought are opposed to this. Although περί in some passages in Homer indicates precedence, yet this signification is utterly foreign to the LXX. and the N. T.; besides, it is not to be supposed that the apostle would have so specially emphasized the wish referring to the external circumstances of life; περὶ πάντων , with most of the commentators (even Lücke, 2d ed.), is rather to be connected with σε εὐοδοῦσθαι (though not with ὑγιαίνειν ) in its usual signification: “in regard to all things.” In reply to the objection which has been made out of the position of the words, Lücke with justice remarks: “it is put first with rhetorical emphasis, corresponding to ἡ ψυχή , which is compared with it, at the end.”
εὔχομαι ] it is true, means also “to pray” (Jam_5:15), but usually: “to wish,” so here also; that with John it was an εὔχεσθαι πρὸς τὸν Θεόν , is self-evident.
σε εὐοδοῦσθαι καὶ ὑγιαίνειν ] εὐοδοῦσθαι , besides here, is only found in Rom_1:10 and 1Co_16:2; in both passages it means: “to be fortunate” (see Meyer on Rom_1:10); similarly it signifies here also prosperity; comp. the detailed account of the usage of the word in the classics and in the LXX. by Lücke and Düsterdieck on this passage.
The apostle wishes that it may go well and happily with Caius in all external circumstances; that it is just these he has in view in πάντων , is clear from the contrasted ψυχή . By means of ὑγιαίνειν (= “to be in health,” comp. Luk_5:31; Luk_7:10, and other passages) one element of the general εὐοδοῦσθαι is brought specially out. It is not to be inferred from the wish which is expressed that Caius had been ill (Düsterdieck).
καθὼς εὐοδοῦταί σου ἡ ψυχή ] By the prosperity of the soul of Caius, to which the external welfare was to correspond, it is not the natural condition, as the sequel shows, but the Christian state of salvation that is to be understood.