Teks -- 3 John 1:1-14 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> 3Jo 1:1; 3Jo 1:2; 3Jo 1:2; 3Jo 1:2; 3Jo 1:2; 3Jo 1:2; 3Jo 1:3; 3Jo 1:3; 3Jo 1:3; 3Jo 1:3; 3Jo 1:4; 3Jo 1:4; 3Jo 1:4; 3Jo 1:4; 3Jo 1:4; 3Jo 1:5; 3Jo 1:5; 3Jo 1:5; 3Jo 1:6; 3Jo 1:6; 3Jo 1:6; 3Jo 1:6; 3Jo 1:7; 3Jo 1:7; 3Jo 1:7; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:9; 3Jo 1:9; 3Jo 1:9; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:11; 3Jo 1:11; 3Jo 1:11; 3Jo 1:11; 3Jo 1:11; 3Jo 1:11; 3Jo 1:12; 3Jo 1:12; 3Jo 1:12; 3Jo 1:12; 3Jo 1:13; 3Jo 1:13; 3Jo 1:13; 3Jo 1:14; 3Jo 1:14; 3Jo 1:14; 3Jo 1:14; 3Jo 1:14
Robertson: 3Jo 1:1 - The beloved The beloved ( tōi agapētōi ).
Four times in this short letter this verbal adjective is used of Gaius (here, 3Jo 1:2, 3Jo 1:5, 3Jo 1:11). See 2J...
I pray (
Here only in John’ s writings. See Rom 9:3.
Robertson: 3Jo 1:2 - In all things In all things ( peri pantōn ).
To be taken with euodousthai and like peri in 1Co 16:1, "concerning all things."
In all things (
To be taken with
Robertson: 3Jo 1:2 - Thou mayest prosper Thou mayest prosper ( se euodousthai ).
Infinitive in indirect discourse (object infinitive) after euchomai , with accusative of general reference se...
Thou mayest prosper (
Infinitive in indirect discourse (object infinitive) after
Robertson: 3Jo 1:2 - Be in health Be in health ( hugiainein ).
In Paul this word always means sound teaching (1Ti 1:10; 1Ti 6:3), but here and in Luk 5:31; Luk 7:10; Luk 15:27, of bod...
Robertson: 3Jo 1:2 - Even as thy soul prospereth Even as thy soul prospereth ( kathōs euodoutai sou hē psuchē ).
A remarkable comparison which assumes the welfare (present middle indicative of...
Robertson: 3Jo 1:3 - I rejoiced greatly I rejoiced greatly ( echarēn lian ).
As in 2Jo 1:4; Phi 4:10, not epistolary aorist, but reference to his emotions at the good tidings about Gaius.
Robertson: 3Jo 1:3 - When brethren came When brethren came ( erchomenōn adelphōn ).
Genitive absolute with present middle participle of erchomai , and so with marturountōn (bare wit...
When brethren came (
Genitive absolute with present middle participle of
Robertson: 3Jo 1:3 - To the truth To the truth ( tēi alētheiāi ).
Dative case. "As always in the Johannine writings, ‘ truth’ covers every sphere of life, moral, inte...
To the truth (
Dative case. "As always in the Johannine writings, ‘ truth’ covers every sphere of life, moral, intellectual, spiritual"(Brooke).
Robertson: 3Jo 1:3 - Even as thou walkest in truth Even as thou walkest in truth ( kathōs su en alētheiāi peripateis ).
"Thou"in contrast to Diotrephes (3Jo 1:9) and others like him. On peripate...
Robertson: 3Jo 1:4 - Greater Greater ( meizoteran ).
A double comparative with ̇teros added to meizōn , like our "lesser"and like mallon kreisson (more better) in Phi 1:23...
Greater (
A double comparative with
Joy (
B reads
Robertson: 3Jo 1:4 - Than this Than this ( toutōn ).
Ablative neuter plural after the comparative.
Than this (
Ablative neuter plural after the comparative.
Robertson: 3Jo 1:4 - To hear of To hear of ( hina akouō ).
Object clause (epexegetic) with hina and akouō , the present active subjunctive (keep on hearing of) in apposition w...
To hear of (
Object clause (epexegetic) with
Robertson: 3Jo 1:4 - Walking in truth Walking in truth ( en alētheiāi peripatounta ).
As in 2Jo 1:4, which see. By the use of tekna John may mean that Gaius is one of his converts (...
Robertson: 3Jo 1:5 - A faithful work A faithful work ( piston ).
Either thus or "thou makest sure,"after an example in Xenophon quoted by Wettstein (poiein pista ) and parallel to kaina...
A faithful work (
Either thus or "thou makest sure,"after an example in Xenophon quoted by Wettstein (
Robertson: 3Jo 1:5 - In whatsoever thou doest In whatsoever thou doest ( ho ean ergasēi ).
Indefinite relative with modal ean (= an ) and the first aorist middle subjunctive of ergazomai . S...
In whatsoever thou doest (
Indefinite relative with modal
Robertson: 3Jo 1:5 - And strangers withal And strangers withal ( kai touto xenous ).
"And that too"(accusative of general reference as in 1Co 6:6; Phi 1:28; Eph 2:8). This praise of hospitali...
Robertson: 3Jo 1:6 - Before the church Before the church ( enōpion ekklēsias ).
Public meeting as the anarthrous use of ekklēsia indicates, like en ekklēsiāi in 1Co 14:19, 1C...
Robertson: 3Jo 1:6 - Thou wilt do well Thou wilt do well ( kalōs poiēseis ).
Future active of poieō with adverb kalōs , a common polite phrase in letters (papyri) like our "pleas...
Robertson: 3Jo 1:6 - To set forward on their journey To set forward on their journey ( propempsas ).
First aorist active participle (simultaneous action) of propempō , to send forward, "sending forwar...
Robertson: 3Jo 1:6 - Worthily of God Worthily of God ( axiōs tou theou ).
Precisely this phrase in 1Th 2:12 and the genitive with axiōs also in Rom 16:2; Phi 1:27; Col 1:10; Eph 4:...
Worthily of God (
Precisely this phrase in 1Th 2:12 and the genitive with
Robertson: 3Jo 1:7 - For the sake of the Name For the sake of the Name ( huper tou onomatos ).
The name of Jesus. See Act 5:4; Rom 1:5 for huper tou onomatos and Jam 2:7 for the absolute use of...
For the sake of the Name (
The name of Jesus. See Act 5:4; Rom 1:5 for
Robertson: 3Jo 1:7 - Taking nothing Taking nothing ( mēden lambanontes ).
Present active participle with the usual negative with participles (1Jo 2:4).
Taking nothing (
Present active participle with the usual negative with participles (1Jo 2:4).
Robertson: 3Jo 1:7 - Of the Gentiles Of the Gentiles ( apo tōn ethnikōn ).
Instead of the usual ethnōn (Luk 2:32), late adjective for what is peculiar to a people (ethnos ) and ...
Of the Gentiles (
Instead of the usual
Robertson: 3Jo 1:8 - To welcome To welcome ( hupolambanein ).
Present active infinitive (habit of welcoming) of hupolambanō , old word, to take up under, to carry off (Act 1:9), t...
To welcome (
Present active infinitive (habit of welcoming) of
Robertson: 3Jo 1:8 - Such Such ( tous toioutous ).
"The such"according to the Greek idiom (1Co 16:16, 1Co 16:18).
Robertson: 3Jo 1:8 - That we may be That we may be ( hina ginōmetha ).
Purpose clause with hina and the present middle subjunctive of ginomai , "that we may keep on becoming."
That we may be (
Purpose clause with
Fellow-workers (
Old compound (
Robertson: 3Jo 1:8 - With the truth With the truth ( tēi alētheiāi ).
So associative instrumental case with sun in sunergoi , but it is not certain that this is the idea, though...
With the truth (
So associative instrumental case with
Robertson: 3Jo 1:9 - I wrote somewhat unto the church I wrote somewhat unto the church ( egrapsa ti tēi ekklēsiāi ).
A few MSS. add an to indicate that he had not written (conclusion of second-cl...
I wrote somewhat unto the church (
A few MSS. add
Robertson: 3Jo 1:9 - Who loveth to have the preeminence among them Who loveth to have the preeminence among them ( ho philoprōteuōn autōn ).
Present active articular participle of a late verb, so far found only...
Who loveth to have the preeminence among them (
Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, Light etc., p. 76), from
Robertson: 3Jo 1:9 - Receiveth us not Receiveth us not ( ouk epidechetai hēmās ).
Present active indicative of this old compound, in N.T. only here and 3Jo 1:10. Diotrephes refused to...
Robertson: 3Jo 1:10 - If I come If I come ( ean elthō ).
Condition of third class with ean and second aorist active subjunctive of erchomai . He hopes to come (3Jo 1:14), as he ...
Robertson: 3Jo 1:10 - I will bring to remembrance I will bring to remembrance ( hupomnēsō ).
Future active indicative of hupomimnēskō , old compound (Joh 14:26; 2Pe 1:12). The aged apostle is...
Robertson: 3Jo 1:10 - Which he doeth Which he doeth ( ha poiei ).
Present active indicative, "which he keeps on doing."
Which he doeth (
Present active indicative, "which he keeps on doing."
Robertson: 3Jo 1:10 - Prating against us Prating against us ( phluarōn hēmās ).
Present active participle of old verb (from phluaros , babbling 1Ti 5:13), to accuse idly and so falsely...
Prating against us (
Present active participle of old verb (from
Robertson: 3Jo 1:10 - With wicked words With wicked words ( logois ponērois ).
Instrumental case. Not simply foolish chatter, but malevolent words.
With wicked words (
Instrumental case. Not simply foolish chatter, but malevolent words.
Robertson: 3Jo 1:10 - Not content Not content ( mē arkoumenos ).
Present passive participle of arkeō with usual negative mē . For this verb in this sense see 1Ti 6:8; Heb 13:5...
Not content (
Present passive participle of
He himself (
That was bad enough.
Robertson: 3Jo 1:10 - Them that would Them that would ( tous boulomenous ).
"Those willing or wishing or receive the brethren"from John.
Them that would (
"Those willing or wishing or receive the brethren"from John.
Robertson: 3Jo 1:10 - He forbiddeth He forbiddeth ( kōluei ).
"He hinders."Present active indicative of kōluō and means either actual success in one case (punctiliar use of the ...
He forbiddeth (
"He hinders."Present active indicative of
Robertson: 3Jo 1:10 - Casteth them out of the church Casteth them out of the church ( ek tēs ekklēsias ekballei ).
Here again ekballei can be understood in various ways, like kōluei . This verb ...
Casteth them out of the church (
Here again
Robertson: 3Jo 1:11 - Imitate not Imitate not ( mē mimou ).
Present middle imperative in prohibition (do not have the habit of imitating) of mimeomai (from mimos , actor, mimic), ...
Robertson: 3Jo 1:11 - That which is evil That which is evil ( to kakon ).
"The bad,"as in Rom 12:21 (neuter singular abstract).
That which is evil (
"The bad,"as in Rom 12:21 (neuter singular abstract).
Robertson: 3Jo 1:11 - But that which is good But that which is good ( alla to agathon ).
"But the good."As in Rom 12:21 again. Probably by the contrast between Diotrephes and Demetrius.
But that which is good (
"But the good."As in Rom 12:21 again. Probably by the contrast between Diotrephes and Demetrius.
Robertson: 3Jo 1:11 - He that doeth good He that doeth good ( ho agathopoiōn ).
Articular present active participle of agathopoieō , late and rare verb, in contrast with ho kakopoiōn ...
Is of God (
As in 1Jo 3:9.
Robertson: 3Jo 1:11 - Hath not seen God Hath not seen God ( ouch heōraken ton theon ).
As in 1Jo 3:6. He does not say ek tou diabolou as Jesus does in Joh 8:44, but he means it.
Robertson: 3Jo 1:12 - Demetrius hath the witness of all men Demetrius hath the witness of all men ( Dēmētriōi memarturētai hupo pantōn ).
Perfect passive indicative of martureō , "it has been witne...
Demetrius hath the witness of all men (
Perfect passive indicative of
Robertson: 3Jo 1:12 - And of the truth itself And of the truth itself ( kai hupo autēs tēs alētheias ).
A second commendation of Demetrius. It is possible, in view of 1Jo 5:6 (the Spirit is...
And of the truth itself (
A second commendation of Demetrius. It is possible, in view of 1Jo 5:6 (the Spirit is the truth), that John means the Holy Spirit and not a mere personification of the truth.
Robertson: 3Jo 1:12 - Yea we also Yea we also ( kai hēmeis de ).
A third witness to Demetrius, that is John himself (literary plural).
Yea we also (
A third witness to Demetrius, that is John himself (literary plural).
Robertson: 3Jo 1:12 - Thou knowest Thou knowest ( oidas ).
"The words in Joh 21:24 sound like an echo of this sentence"(Westcott). John knew Demetrius well in Ephesus.
Thou knowest (
"The words in Joh 21:24 sound like an echo of this sentence"(Westcott). John knew Demetrius well in Ephesus.
Robertson: 3Jo 1:13 - I had I had ( eichon ).
Imperfect active of echō , when I began to write (grapsai , ingressive aorist active infinitive of graphō ).
I had (
Imperfect active of
Robertson: 3Jo 1:13 - I am unwilling to write I am unwilling to write ( ou thelō graphein ).
"I do not wish to go on writing them."
I am unwilling to write (
"I do not wish to go on writing them."
Robertson: 3Jo 1:13 - With ink and pen With ink and pen ( dia melanos kai kalamou )
, "by means of (dia ) black (ink) and reed (used as pen)."See 2Jo 1:12 for melanos and Mat 11:7 for k...
Robertson: 3Jo 1:14 - I hope I hope ( elpizō )
- We shall speak (lalēsomen ). Literary plural really singular like elpizō .
I hope (
- We shall speak (
Face to face (
As in 2Jo 1:12.
Robertson: 3Jo 1:14 - Peace to thee Peace to thee ( eirēnē soi ).
Pax tibi like the Jewish greeting shalōm (Luk 10:5; Luk 24:36; Joh 20:19, Joh 20:21).
The friends (
Those in Ephesus.
Robertson: 3Jo 1:14 - By name By name ( kat' onoma ).
John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (Joh 10:3, ...
By name (
John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (Joh 10:3, the only other N.T. example of
Vincent -> 3Jo 1:1; 3Jo 1:1; 3Jo 1:1; 3Jo 1:1; 3Jo 1:2; 3Jo 1:2; 3Jo 1:2; 3Jo 1:2; 3Jo 1:2; 3Jo 1:3; 3Jo 1:3; 3Jo 1:3; 3Jo 1:4; 3Jo 1:4; 3Jo 1:4; 3Jo 1:5; 3Jo 1:5; 3Jo 1:5; 3Jo 1:6; 3Jo 1:6; 3Jo 1:6; 3Jo 1:6; 3Jo 1:7; 3Jo 1:7; 3Jo 1:7; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:9; 3Jo 1:9; 3Jo 1:9; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:11; 3Jo 1:11; 3Jo 1:12; 3Jo 1:13; 3Jo 1:13; 3Jo 1:14
Vincent: 3Jo 1:1 - Gaius Gaius
The name occurs several times in the New Testament, as Act 19:29; Act 20:4; Rom 16:23; 1Co 1:14. The person addressed here cannot be identi...
Vincent: 3Jo 1:1 - The well-beloved The well-beloved
Rev., the beloved . In the Greek order the name comes first. Gaius the beloved .
The well-beloved
Rev., the beloved . In the Greek order the name comes first. Gaius the beloved .
Vincent: 3Jo 1:1 - In the truth In the truth ( ἐν αληθειÌᾳ )
Rev., properly, omitting the article, in truth . See on 2Jo 1:4.
In the truth (
Rev., properly, omitting the article, in truth . See on 2Jo 1:4.
Vincent: 3Jo 1:2 - Beloved Beloved
Compare the plural, 1Jo 3:2, 1Jo 3:21; 1Jo 4:1, 1Jo 4:7, 1Jo 4:11.
Vincent: 3Jo 1:2 - I wish above all things I wish above all things ( πεÏὶ παÌντων εὐÌχομαι )
Wrong. This sense of πεÏÎ¹Ì is contrary to New Testament usage. The...
I wish above all things (
Wrong. This sense of
Vincent: 3Jo 1:2 - Mayst prosper Mayst prosper ( εὐοδοῦσθαι )
Lit., have a prosperous journey . From ἐν well , and ὁδοÌÏ‚ a way . In this origi...
Vincent: 3Jo 1:2 - Be in health Be in health ( ὑγιαιÌνειν )
Used in the New Testament both in a physical and moral sense. The former is found only here and in Luke's...
Be in health (
Used in the New Testament both in a physical and moral sense. The former is found only here and in Luke's Gospel. See Luk 5:31; Luk 7:10; Luk 15:27. Paul uses it of soundness in faith or doctrine . See 1Ti 1:10; 1Ti 6:3; 2Ti 1:13; Tit 2:2. Here of Gaius' bodily health, as is shown by soul in the next clause.
Vincent: 3Jo 1:2 - Soul Soul ( ÏˆÏ…Ï‡Î·Ì )
See on Mar 12:30; see on Luk 1:46. The soul (ÏˆÏ…Ï‡Î·Ì ) is the principle of individuality, the seat of personal impressio...
Soul (
See on Mar 12:30; see on Luk 1:46. The soul (
Rejoiced greatly
See on 2Jo 1:4.
Vincent: 3Jo 1:3 - Brethren came Brethren came ( ἐÏχομεÌνων ἀδελφῶν )
Lit., coming . The present participle denotes coming from time to time , an...
Brethren came (
Lit., coming . The present participle denotes coming from time to time , and not coming on a single occasion, which would require the aorist. On brethren , see on 1Jo 2:9.
Vincent: 3Jo 1:3 - Thou walkest in truth Thou walkest in truth
See on 1Jo 1:8. for the phrase walk in , see on 2Jo 1:6. Thou is emphatic, suggesting a contrast with less faithful on...
Vincent: 3Jo 1:4 - Joy Joy ( χαÏὰν )
The texts vary; some reading χαÌÏιν grace or favor from God, on which see 2Jo 1:3. Note the Greek order: greater ...
Joy (
The texts vary; some reading
Vincent: 3Jo 1:4 - My children My children ( τὰ ἐμὰ τεÌκνα )
Lit., mine own children .
My children (
Lit., mine own children .
Vincent: 3Jo 1:4 - Walk Walk ( πεÏιπατοῦντα )
Rev., rightly, walking . The participle expresses something habitual.
Walk (
Rev., rightly, walking . The participle expresses something habitual.
Vincent: 3Jo 1:5 - Thou doest faithfully Thou doest faithfully ( πιστὸν ποιεῖς )
Rev., thou doest a faithful work . A third interpretation is thou givest a ...
Thou doest faithfully (
Rev., thou doest a faithful work . A third interpretation is thou givest a pledge or guaranty , and a fourth, akin to this, thou makest sure . The Rev. is best. There is no parallel to justify the third and fourth.
Vincent: 3Jo 1:5 - Thou doest Thou doest ( ἐÏγαÌσῃ )
Or lit., according to the eymology, workest (ἐÌÏγον work ). See on Jam 2:9. The distinction between ...
Thou doest (
Or lit., according to the eymology, workest (
Vincent: 3Jo 1:5 - And to strangers And to strangers ( καὶ εἰς τοὺς ξεÌνους )
The best texts read, instead of εἰς τοὺς to the (strangers), το...
And to strangers (
The best texts read, instead of
The Church (
See on Mat 16:18.
Vincent: 3Jo 1:6 - If thou bring forward on their journey If thou bring forward on their journey ( Ï€ÏοπεÌμψας )
Lit., having sent forward . The aorist tense represents the act as accomplis...
Vincent: 3Jo 1:6 - After a godly sort After a godly sort ( ἀξιÌως τοῦ Θεοῦ )
Lit., worthily of God . So Rev. Compare 1Th 2:12; Col 1:10.
Vincent: 3Jo 1:6 - Thou shalt do well Thou shalt do well ( καλῶς ποιὴσεις )
For the phrase, see Act 10:33; Phi 4:14; Jam 2:8, Jam 2:19; 2Pe 1:19. Rev., renders the wh...
Vincent: 3Jo 1:7 - For His Name's sake For His Name's sake ( Ï…Ì”Ï€ÎµÌ€Ï Ï„Î¿Ï…Í‚ ὀνοÌματος )
His is supplied by the A.V. It is not in the text. Rev., correctly, for t...
For His Name's sake (
His is supplied by the A.V. It is not in the text. Rev., correctly, for the sake of the Name . The Name (Jesus Christ) is used thus absolutely in Act 5:41; compare Jam 2:7. For a similar absolute use of the way , see on Act 4:2. See on 1Jo 1:7.
Vincent: 3Jo 1:7 - Taking nothing of Taking nothing of ( μηδὲν λαμβαÌνοντες ἀπὸ )
For the phrase taking of , or from , see on 1Jo 1:5.
Taking nothing of (
For the phrase taking of , or from , see on 1Jo 1:5.
Vincent: 3Jo 1:7 - The Gentiles The Gentiles ( ἐθνικῶν )
This word occurs elsewhere only in the Gospel of Matthew. The more common word is ἐÌθνη , which is the...
The Gentiles (
This word occurs elsewhere only in the Gospel of Matthew. The more common word is
Ought (
See on 1Jo 2:6.
Vincent: 3Jo 1:8 - To receive To receive ( ἀπολαμβαÌνειν )
The best texts read ὑπολαμβαÌνειν to support ; i.e., to welcome with the provisio...
To receive (
The best texts read
Vincent: 3Jo 1:8 - Fellow-helpers to the truth Fellow-helpers to the truth ( συνεÏγοὶ τῇ ἀληθειÌᾳ )
Lit., fellow-workers . The expression is explained in two ways:...
Fellow-helpers to the truth (
Lit., fellow-workers . The expression is explained in two ways: either fellow-workers with the teachers (
Vincent: 3Jo 1:9 - I wrote unto the Church I wrote unto the Church
The best texts insert τι somewhat , which indicates that the apostle did not regard the communication as specially imp...
I wrote unto the Church
The best texts insert
Vincent: 3Jo 1:9 - Diotrephes Diotrephes ( ΔιοτÏεφὴς )
The name is from ΔιÌος of Zeus (Jove), and Ï„ÏεÌφω to nourish , and means Jove-nursed .
Diotrephes (
The name is from
Vincent: 3Jo 1:9 - Who loveth to have the pre-eminence Who loveth to have the pre-eminence ( ὁ φιλοπÏωτευÌων )
From the adjective φιλοÌÏ€Ïωτος fond of being first . Th...
Who loveth to have the pre-eminence (
From the adjective
Vincent: 3Jo 1:10 - Prating Prating ( φλυαÏῶν )
From φλυÌω to bubble up or boil over . Hence of talk which is both fluent and empty . Compare the k...
Prating (
From
Vincent: 3Jo 1:10 - Them that would Them that would
Those who were disposed to receive the strangers.
Them that would
Those who were disposed to receive the strangers.
Vincent: 3Jo 1:10 - Casteth them out Casteth them out
By excommunication, which, through his influence, he had power to bring about.
Casteth them out
By excommunication, which, through his influence, he had power to bring about.
Vincent: 3Jo 1:11 - Follow Follow ( μιμοῦ )
More correctly, as Rev., imitate . Elsewhere only 2Th 3:7, 2Th 3:9; Heb 13:7. The kindred word μιμητηÌÏ‚ imitato...
Follow (
More correctly, as Rev., imitate . Elsewhere only 2Th 3:7, 2Th 3:9; Heb 13:7. The kindred word
Vincent: 3Jo 1:11 - That which is evil - that which is good That which is evil - that which is good ( τὸ κακὸν - τὸ ἀγαθοÌν ).
Compare τὰ Î±Ì“Î³Î±Î¸Î±Ì good , τὰ φαυÍ...
That which is evil - that which is good (
Compare
Vincent: 3Jo 1:12 - Demetrius hath good report Demetrius hath good report ( ΔημητÏιÌῳ μεμαÏÏ„Ï…ÌÏηται )
Lit., unto Demetrius witness hath been born . See Joh 3...
Demetrius hath good report (
Lit., unto Demetrius witness hath been born . See Joh 3:26.
Vincent: 3Jo 1:13 - I had I had ( εἷχον )
The imperfect tense: I was having , when I began to write.
I had (
The imperfect tense: I was having , when I began to write.
Vincent: 3Jo 1:13 - Pen Pen ( καλαÌμου )
Lit., reed . See Mat 11:7. The staff or scepter placed in mockery in Jesus' hand, Mat 27:29. A measuring-reed ...
Wesley: 3Jo 1:1 - -- 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 ...
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.
I know thou usest all thy talents to his glory.
The true faith and love.
Wesley: 3Jo 1:4 - I have no greater joy than this Such is the spirit of every true Christian pastor.
Such is the spirit of every true Christian pastor.
Wesley: 3Jo 1:4 - 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 te...
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.
Uprightly and sincerely.
Wesley: 3Jo 1:6 - Who have testified of thy love before the church The congregation with whom I now reside.
The congregation with whom I now reside.
Supplied with what is needful.
How tenderly does the apostle enjoin this!
To preach the gospel.
With all kindness.
Which they preach.
Probably that to which they came.
Perhaps the pastor of it.
Wesley: 3Jo 1:9 - Who loveth to have the preeminence among them To govern all things according to his own will.
To govern all things according to his own will.
Wesley: 3Jo 1:9 - Receiveth us not Neither them nor me. So did the mystery of iniquity already work!
Neither them nor me. So did the mystery of iniquity already work!
Both them and me, thereby endeavouring to excuse himself.
In Diotrephes.
In Demetrius.
Is a stranger to him.
Wesley: 3Jo 1:12 - 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.
That is, what they testify is the very truth. Yea, we also bear testimony - I and they that are with me.
Wesley: 3Jo 1:14 - 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 mo...
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.
JFB -> 3Jo 1:1; 3Jo 1:1; 3Jo 1:2; 3Jo 1:2; 3Jo 1:2; 3Jo 1:3; 3Jo 1:3; 3Jo 1:4; 3Jo 1:5; 3Jo 1:5; 3Jo 1:5; 3Jo 1:6; 3Jo 1:6; 3Jo 1:6; 3Jo 1:7; 3Jo 1:7; 3Jo 1:7; 3Jo 1:7; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:8; 3Jo 1:9; 3Jo 1:9; 3Jo 1:9; 3Jo 1:9; 3Jo 1:9; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:10; 3Jo 1:11; 3Jo 1:11; 3Jo 1:11; 3Jo 1:11; 3Jo 1:12; 3Jo 1:12; 3Jo 1:12; 3Jo 1:12; 3Jo 1:13; 3Jo 1:14; 3Jo 1:14; 3Jo 1:14; 3Jo 1:14
JFB: 3Jo 1:1 - I Emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle.
Emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle.
JFB: 3Jo 1:1 - love in the truth (2Jo 1:1). "Beloved" is repeated often in this Epistle, indicating strong affection (3Jo 1:1-2, 3Jo 1:5, 3Jo 1:11).
JFB: 3Jo 1:2 - above all things Greek, "concerning all things": so ALFORD: in all respects. But WAHL justifies English Version (compare 1Pe 4:8). Of course, since his soul's prosperi...
Greek, "concerning all things": so ALFORD: in all respects. But WAHL justifies English Version (compare 1Pe 4:8). Of course, since his soul's prosperity is presupposed, "above all things" does not imply that John wishes Gaius' bodily health above that of his soul, but as the first object to be desired next after spiritual health. I know you are prospering in the concerns of your soul. I wish you similar prosperity in your body. Perhaps John had heard from the brethren (3Jo 1:3) that Gaius was in bad health, and was tried in other ways (3Jo 1:10), to which the wish, 3Jo 1:2, refers.
In general.
In particular.
JFB: 3Jo 1:3 - testified of the truth that is in thee Greek, "of" (or 'to') thy truth": thy share of that truth in which thou walkest [ALFORD].
Greek, "of" (or 'to') thy truth": thy share of that truth in which thou walkest [ALFORD].
In contrast to Diotrephes (3Jo 1:9).
JFB: 3Jo 1:4 - my children Members of the Church: confirming the view that the "elect lady" is a Church.
Members of the Church: confirming the view that the "elect lady" is a Church.
An act becoming a faithful man.
JFB: 3Jo 1:5 - whatsoever thou doest A distinct Greek word from the former "doest": translate, "workest": whatsoever work, or labor of love, thou dost perform. So Mat 26:10, "She hath wro...
A distinct Greek word from the former "doest": translate, "workest": whatsoever work, or labor of love, thou dost perform. So Mat 26:10, "She hath wrought a good work upon me."
JFB: 3Jo 1:5 - and to strangers The oldest manuscripts, "and that (that is, and those brethren) strangers." The fact of the brethren whom thou didst entertain being "strangers," enha...
The oldest manuscripts, "and that (that is, and those brethren) strangers." The fact of the brethren whom thou didst entertain being "strangers," enhances the love manifested in the act.
JFB: 3Jo 1:6 - borne witness of thy charity before the church To stimulate others by the good example. The brethren so entertained by Gaius were missionary evangelists (3Jo 1:7); and, probably, in the course of n...
To stimulate others by the good example. The brethren so entertained by Gaius were missionary evangelists (3Jo 1:7); and, probably, in the course of narrating their missionary labors for the edification of the Church where John then was, incidentally mentioned the loving hospitality shown them by Gaius.
JFB: 3Jo 1:6 - bring forward on their journey "If thou (continue to) forward on their journey" by giving them provisions for the way.
"If thou (continue to) forward on their journey" by giving them provisions for the way.
JFB: 3Jo 1:6 - after a godly sort Greek, "in a manner worthy of God," whose ambassadors they are, and whose servant thou art. He who honors God's missionary servants (3Jo 1:7), honors ...
Greek, "in a manner worthy of God," whose ambassadors they are, and whose servant thou art. He who honors God's missionary servants (3Jo 1:7), honors God.
Christ's.
As missionaries.
JFB: 3Jo 1:7 - taking nothing Refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessalonica.
Refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessalonica.
JFB: 3Jo 1:7 - Gentiles The Christians just gathered out by their labors from among the heathen. As Gaius himself was a Gentile convert, "the Gentiles" here must mean the con...
The Christians just gathered out by their labors from among the heathen. As Gaius himself was a Gentile convert, "the Gentiles" here must mean the converts just made from the heathen, the Gentiles to whom they had gone forth. It would have been inexpedient to have taken aught (the Greek "meden" implies, not that they got nothing, though they had desired it, but that it was of their own choice they took nothing) from the infant churches among the heathen: the case was different in receiving hospitality from Gaius.
In contradistinction to "the Gentiles" or "heathen" referred to, 3Jo 1:7.
As they take nothing from the Gentiles or heathen.
JFB: 3Jo 1:8 - receive The oldest manuscripts read, "take up." As they "take" nothing from the Gentiles, we ought to take them up so as to support them.
The oldest manuscripts read, "take up." As they "take" nothing from the Gentiles, we ought to take them up so as to support them.
With them.
That is, to promote the truth.
JFB: 3Jo 1:9 - I wrote The oldest manuscripts add "something": a communication, probably, on the subject of receiving the brethren with brotherly love (3Jo 1:8, 3Jo 1:10). T...
Of which Gaius is a member.
JFB: 3Jo 1:9 - loveth . . . pre-eminence Through ambition. Evidently occupying a high place in the Church where Gaius was (3Jo 1:10).
Through ambition. Evidently occupying a high place in the Church where Gaius was (3Jo 1:10).
Over the members of the Church.
JFB: 3Jo 1:9 - receiveth us not Virtually, namely, by not receiving with love the brethren whom we recommended to be received (3Jo 1:8, 3Jo 1:10; compare Mat 10:40).
JFB: 3Jo 1:10 - I will remember Literally, "I will bring to mind" before all by stigmatizing and punishing.
Literally, "I will bring to mind" before all by stigmatizing and punishing.
With mere silly tattle.
JFB: 3Jo 1:10 - neither doth he . . . receive the brethren With hospitality. "The brethren" are the missionaries on their journey.
With hospitality. "The brethren" are the missionaries on their journey.
Receive them.
JFB: 3Jo 1:10 - casteth them Those that would receive the brethren, by excommunication from the Church, which his influence, as a leading man (3Jo 1:9) in it, enabled him to do. N...
Those that would receive the brethren, by excommunication from the Church, which his influence, as a leading man (3Jo 1:9) in it, enabled him to do. NEANDER thinks that the missionaries were JEWS by birth, whence it is said in their praise they took nothing from THE GENTILES: in contrast to other Jewish missionaries who abused ministers' right of maintenance elsewhere, as Paul tells us, 2Co 11:22; Phi 3:2, Phi 3:5, Phi 3:19. Now in the Gentile churches there existed an ultra-Pauline party of anti-Jewish tendency, the forerunners of Marcion: Diotrephes possibly stood at the head of this party, which fact, as well as this domineering spirit, may account for his hostility to the missionaries, and to the apostle John, who had, by the power of love, tried to harmonize the various elements in the Asiatic churches. At a later period, Marcion, we know, attached himself to Paul alone, and paid no deference to the authority of John.
As manifested in Diotrephes (3Jo 1:9-10).
As manifested in Demetrius (3Jo 1:12).
Is born of God, who is good.
Spiritually, not literally.
Who have had opportunity of knowing his character.
JFB: 3Jo 1:12 - of the truth itself The Gospel standard of truth bears witness to him that he walks conformably to it, in acts of real love, hospitality to the brethren (in contrast to D...
The Gospel standard of truth bears witness to him that he walks conformably to it, in acts of real love, hospitality to the brethren (in contrast to Diotrephes), &c. Compare Joh 3:21 "He that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God."
Besides the testimony of "all men," and "of the truth itself."
The oldest manuscripts read, "thou knowest."
Rather as Greek, "I wish not . . . to write" more.
Greek, "mouth to mouth."
JFB: 3Jo 1:14 - Peace Peace inward of conscience, peace fraternal of friendship, peace supernal of glory [LYRA].
Peace inward of conscience, peace fraternal of friendship, peace supernal of glory [LYRA].
JFB: 3Jo 1:14 - friends A title seldom used in the New Testament, as it is absorbed in the higher titles of "brother, brethren." Still Christ recognizes the relation of frien...
A title seldom used in the New Testament, as it is absorbed in the higher titles of "brother, brethren." Still Christ recognizes the relation of friend also, based on the highest grounds, obedience to Him from love, and entailing the highest privileges, admission to the intimacy of the holy and glorious God, and sympathizing Saviour; so Christians have "friends" in Christ. Here in a friendly letter, mention of "friends" appropriately occurs.
Not less than if their names were written [BENGEL].
Clarke: 3Jo 1:1 - The elder The elder - See on the first verse of the preceding epistle (2Jo 1:1 (note), and also the preface
The elder - See on the first verse of the preceding epistle (2Jo 1:1 (note), and also the preface
Clarke: 3Jo 1:1 - The well-beloved Gaius 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...
The well-beloved Gaius -
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 1Co 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
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.
Clarke: 3Jo 1:2 - I wish above all things I wish above all things - ΠεÏι παντων ευχομαι· Above all things I pray that thou mayest prosper, and be in health, και Ï…Ì”Î...
I wish above all things -
1. Health of body
2. Health of soul; an
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.
Clarke: 3Jo 1:3 - When the brethren came When the brethren came - Probably the same of whom he speaks in the fifth (3Jo 1:5) and following verses, and who appear to have been itinerant evan...
When the brethren came - Probably the same of whom he speaks in the fifth (3Jo 1:5) and following verses, and who appear to have been itinerant evangelists
Clarke: 3Jo 1:3 - The truth that is in thee The truth that is in thee - The soundness of thy faith and the depth of thy religion.
The truth that is in thee - The soundness of thy faith and the depth of thy religion.
Clarke: 3Jo 1:4 - To hear that my children 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...
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.
Clarke: 3Jo 1:5 - Thou doest faithfully Thou doest faithfully - Πιστον ποιεις . Kypke thinks that πιστον is put here for πιστιν, and that the phrase signifies t...
Thou doest faithfully -
Clarke: 3Jo 1:6 - Which have borne witness of thy charity Which have borne witness of thy charity - Of thy love and benevolence
Which have borne witness of thy charity - Of thy love and benevolence
Clarke: 3Jo 1:6 - Before the Church Before the Church - The believers at Ephesus; for to this Church the apostle seems to refer
Before the Church - The believers at Ephesus; for to this Church the apostle seems to refer
Clarke: 3Jo 1:6 - Whom if thou bring forward 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 ...
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
Clarke: 3Jo 1:6 - After a godly sort 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 Chris...
After a godly sort -
Clarke: 3Jo 1:7 - For his name’ s sake they went forth 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
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
Clarke: 3Jo 1:7 - Taking nothing of the Gentiles Taking nothing of the Gentiles - Receiving no emolument for their labor, but in every respect showing themselves to be truly disinterested. Sometime...
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
Clarke: 3Jo 1:8 - We therefore ought to receive such We therefore ought to receive such - Those who are persecuted for righteousness’ sake, and have professed the truth at the hazard of their liv...
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
Clarke: 3Jo 1:8 - Fellow helpers to the truth Fellow helpers to the truth - And thus encourage the persecuted, and contribute to the spread and maintenance of the Gospel.
Fellow helpers to the truth - And thus encourage the persecuted, and contribute to the spread and maintenance of the Gospel.
Clarke: 3Jo 1:9 - I wrote unto the Church I wrote unto the Church - The Church where Caius was; but Diotrephes, who loveth to have the pre-eminence, φιλοπÏωτευων, who loves the ...
I wrote unto the Church - The Church where Caius was; but Diotrephes, who loveth to have the pre-eminence,
Clarke: 3Jo 1:9 - Receiveth us not Receiveth us not - Does not acknowledge the apostolical authority. As some MSS. supply αν after εγÏαψα, and several judicious critics bel...
Receiveth us not - Does not acknowledge the apostolical authority. As some MSS. supply
Clarke: 3Jo 1:10 - If I come, I will remember If I come, I will remember - I will show him the authority which, as an apostle of Jesus Christ, I possess
If I come, I will remember - I will show him the authority which, as an apostle of Jesus Christ, I possess
Clarke: 3Jo 1:10 - Prating against us Prating against us - Diotrephes might have been a converted Jew, who was unwilling that the Gentiles should be received into the Church; or a Judaiz...
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.
Clarke: 3Jo 1:11 - Follow not that which is evil Follow not that which is evil - Μμ μιμου το κακον· Do not imitate that wicked man, i.e., the conduct of Diotrephes; be merciful, lo...
Follow not that which is evil -
Clarke: 3Jo 1:11 - While he that doeth evil 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...
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.
Clarke: 3Jo 1:12 - Demetrius hath good report 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...
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.
Clarke: 3Jo 1:13 - I had many things to write 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 p...
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.
Clarke: 3Jo 1:14 - Peace be to thee Peace be to thee - Mayest thou possess every requisite good, both of a spiritual and temporal kind
Peace be to thee - Mayest thou possess every requisite good, both of a spiritual and temporal kind
Clarke: 3Jo 1:14 - Our friends salute thee 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 acquai...
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
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
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
Defender: 3Jo 1:1 - elder Obviously, the writer is the Apostle John, presumably writing from Ephesus to a close friend in one of the nearby churches of Asia Minor (compare the ...
Obviously, the writer is the Apostle John, presumably writing from Ephesus to a close friend in one of the nearby churches of Asia Minor (compare the salutation in 2Jo 1:1).
Defender: 3Jo 1:1 - wellbeloved Gaius is called "beloved" by John no less than four times in this short epistle (3Jo 1:1, 3Jo 1:2, 3Jo 1:5, 3Jo 1:11). Evidently, he had been won to C...
Gaius is called "beloved" by John no less than four times in this short epistle (3Jo 1:1, 3Jo 1:2, 3Jo 1:5, 3Jo 1:11). Evidently, he had been won to Christ by John (3Jo 1:4), and John had frequently received good reports from traveling Bible teachers and others concerning Gaius' spiritual growth and godly life (3Jo 1:3)."
Defender: 3Jo 1:2 - in health An expression of concern for the health and prosperity of the recipients was common in the pagan letters of the ancient Graeco/Roman world. John, howe...
An expression of concern for the health and prosperity of the recipients was common in the pagan letters of the ancient Graeco/Roman world. John, however, added an expression of interest in their spiritual health as well."
Defender: 3Jo 1:4 - walk in truth We should not only "know the truth" (Joh 8:32) and "believe and know the truth" (1Ti 4:3), but also "obey the truth" (1Pe 1:22), "speak the truth" (Ep...
Defender: 3Jo 1:7 - taking nothing The traveling evangelists and Bible teachers recommended by John to the various churches were, evidently, called of God to such a ministry, depending ...
The traveling evangelists and Bible teachers recommended by John to the various churches were, evidently, called of God to such a ministry, depending on God and God's people to supply their physical needs. They set a good example for modern preachers, too many of whom plead for money from saved and unsaved alike, thereby giving the cause of Christ a bad name. To maintain the integrity of His Name, Christian leaders today likewise should trust God and His people alone to supply their needs."
Defender: 3Jo 1:8 - receive such John says that other Christians in the churches should "receive" these dedicated servants of the Lord. The word "receive," as used here, conveys the t...
John says that other Christians in the churches should "receive" these dedicated servants of the Lord. The word "receive," as used here, conveys the thought of "underwriting," or supporting them physically and financially."
Defender: 3Jo 1:9 - church John had apparently written a previous letter to this church, but Diotrephes somehow intercepted it and refused to honor John's request to help and he...
John had apparently written a previous letter to this church, but Diotrephes somehow intercepted it and refused to honor John's request to help and hear the itinerant Bible teachers, going so far as to excommunicate those who disagreed with him (3Jo 1:10).
Defender: 3Jo 1:9 - Diotrephes "Diotrephes" means "Nourished by Zeus," and Diotrephes had chosen to keep his pagan name rather than to follow the custom of other Gentile converts an...
"Diotrephes" means "Nourished by Zeus," and Diotrephes had chosen to keep his pagan name rather than to follow the custom of other Gentile converts and change it to a Christian name. He was evidently only half-converted from paganism and resisted any teaching from John or other God-called teachers. Nevertheless, he had somehow gotten himself elevated by the congregation to the highest position of power in the church. He loved his position of power and was intent on keeping it. John was hoping he might soon be able to come and deal with the situation personally (3Jo 1:10), though his health and age might not allow (3Jo 1:13 and 3Jo 1:14)."
Defender: 3Jo 1:12 - Demetrius Demetrius is probably not the same Demetrius encountered some thirty years before by Paul at Ephesus (Act 19:24, Act 19:38). However, it is conceivabl...
Demetrius is probably not the same Demetrius encountered some thirty years before by Paul at Ephesus (Act 19:24, Act 19:38). However, it is conceivable that the Ephesian silversmith could have been converted later through the church that had been established and become strong there despite his opposition. In any case, the Demetrius mentioned here was well-known to John, who was now at Ephesus, and was probably being entrusted with carrying this letter from Ephesus to Gaius and the church where Gaius served."
TSK: 3Jo 1:1 - elder // the wellbeloved // whom // in the truth ad 90, am 4094
elder : 2Jo 1:1
the wellbeloved : Act 19:29, Act 20:4; Rom 16:23; 1Co 1:14
whom : 1Jo 3:18; 2Jo 1:1
in the truth : or, truly
TSK: 3Jo 1:2 - wish // above // that // even wish : or, pray
above : Jam 5:12; 1Pe 4:8
that : Psa 20:1-5; Phi 2:4, Phi 2:27
even : 3Jo 1:3-6; Col 1:4-6; 1Th 1:3-10, 1Th 2:13, 1Th 2:14, 1Th 2:19, ...
TSK: 3Jo 1:3 - I // when // the truth I : 3Jo 1:4; 2Jo 1:4; Phi 1:4; 1Th 2:19, 1Th 2:20
when : Rom 1:8, Rom 1:9; 2Co 7:6, 2Co 7:7; Eph 1:15, Eph 1:16; Col 1:7, Col 1:8; 1Th 3:6-9
the truth...
TSK: 3Jo 1:4 - have // that // walk have : Pro 23:24
that : Isa 8:18; 1Co 4:15; Gal 4:19; Phm 1:10
walk : 1Ki 2:4, 1Ki 3:6; 2Ki 20:3; Psa 26:1-3; Isa 38:3; Joh 12:35, Joh 12:36; Gal 2:14
TSK: 3Jo 1:6 - have borne witness of thy charity // whom // after a godly sort // do well have borne witness of thy charity : 3Jo 1:12; Phm 1:5-7
whom : Act 15:3, Act 21:5; Rom 15:24; 2Co 1:16; Tit 3:13
after a godly sort : or, worthy of Go...
have borne witness of thy charity : 3Jo 1:12; Phm 1:5-7
whom : Act 15:3, Act 21:5; Rom 15:24; 2Co 1:16; Tit 3:13
after a godly sort : or, worthy of God, This is a literal and proper rendering of the original
do well : Gen 4:7; Jon 4:4; Mat 25:21-23; Act 15:29; Phi 4:14; 1Pe 2:20
TSK: 3Jo 1:7 - that // taking that : Act 8:4, Act 9:16; 2Co 4:5; Col 1:24; Rev 2:3
taking : 2Ki 5:15, 2Ki 5:16, 2Ki 5:20-27; 1Co 9:12-15, 1Co 9:18; 2Co 11:7-9, 2Co 12:13
that : Act 8:4, Act 9:16; 2Co 4:5; Col 1:24; Rev 2:3
taking : 2Ki 5:15, 2Ki 5:16, 2Ki 5:20-27; 1Co 9:12-15, 1Co 9:18; 2Co 11:7-9, 2Co 12:13
TSK: 3Jo 1:8 - to receive // fellowhelpers to receive : 3Jo 1:10; Mat 10:14, Mat 10:40; Luk 11:7; 2Co 7:2, 2Co 7:3
fellowhelpers : 1Co 3:5-9, 1Co 16:10,1Co 16:11; 2Co 6:1, 2Co 8:23; Phi 4:3; Co...
TSK: 3Jo 1:9 - who loveth // receiveth who loveth : Ο φιλοπÏωτευων ""who loveth the presidency,""or chief place, doubtless in the church, of which Diotrephes was most proba...
who loveth :
receiveth : 3Jo 1:8; Mat 10:40-42; Mar 9:37; Luk 9:48
TSK: 3Jo 1:10 - I will // prating // and casteth I will : 1Co 5:1-5; 2Co 10:1-11, 2Co 13:2
prating : Pro 10:8, Pro 10:10
and casteth : Isa 66:5; Luk 6:22; Joh 9:22, Joh 9:34, Joh 9:35
TSK: 3Jo 1:11 - Beloved // follow // He that doeth good // he that doeth evil Beloved : Beloved, αγαπητε [Strong’ s G27], is in the vocative singular, and therefore refers to Gaius.
follow : Rather, imitate μιÎ...
Beloved : Beloved,
follow : Rather, imitate
He that doeth good : 1Pe 3:11; 1Jo 2:29, 1Jo 3:6-9
he that doeth evil : Joh 3:20
TSK: 3Jo 1:12 - good // and we good : Act 10:22, Act 22:12; 1Th 4:12; 1Ti 3:7
and we : Joh 19:35, Joh 21:24
TSK: 3Jo 1:14 - face to face // Peace // Our // friends // Greet face to face : Gr. mouth to mouth
Peace : Gen 43:23; Dan 4:1; Gal 5:16; Eph 6:23; 1Pe 5:14
Our : Rom 16:10,Rom 16:11 *marg.
friends : Instead of φι...
face to face : Gr. mouth to mouth
Peace : Gen 43:23; Dan 4:1; Gal 5:16; Eph 6:23; 1Pe 5:14
Our : Rom 16:10,Rom 16:11 *marg.
friends : Instead of
Greet : Rom. 16:1-16
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: 3Jo 1:1 - -- 3Jo 1:1-4 The apostle, after a kind salutation to Gaius,
testifieth his joy in his piety,
3Jo 1:5-8 commending his hospitality towards the preac...
3Jo 1:1-4 The apostle, after a kind salutation to Gaius,
testifieth his joy in his piety,
3Jo 1:5-8 commending his hospitality towards the preachers of
the gospel.
3Jo 1:9,10 He censureth Diotrephes, and threateneth him for his
ambitious opposition.
3Jo 1:11 The ill example of such is not to be followed.
3Jo 1:12 He beareth testimony to the good character of Demetrius.
3Jo 1:13,14 He hopeth to see Gaius shortly, and concludeth with
salutations.
Ver. 1,2. This Gaius was well known by the apostle, not only to be a stedfast professor of the truly Christian, uncorrupted faith, (which is implied in his avowing his love to him in the truth or upon the Christian account), but to be so improved and well-grown a Christian, that he reckons he might well make the prosperous state of his soul the measure of all the other prosperity he could wish unto him.
Poole: 3Jo 1:3-4 - walk in the truth Ver. 3,4. The truth is familiarly used to signify the pure doctrine of Christianity, which in its principal design aims at correspondent practice. T...
Ver. 3,4. The truth is familiarly used to signify the pure doctrine of Christianity, which in its principal design aims at correspondent practice. That his children, i.e. such as had been converted to Christ by his ministry, as 1Co 4:15of whom it appears Gaius was one, did
walk in the truth ( an apt expression of such correspondent practice); was greatest matter of joy to this holy apostle, especially when the godly lives of such, to whose conversion he had been instrumental, were so observable, as to gain them a testimony from all others that knew them, as it was in the present instance.
Poole: 3Jo 1:5 - the brethren, and strangers Charity to Christians is reckoned fidelity to Christ, being shown to them upon the Christian account, which is intimated to have been done by this p...
Charity to Christians is reckoned fidelity to Christ, being shown to them upon the Christian account, which is intimated to have been done by this pious person, who so kindly treated
the brethren, and strangers i.e. even though they were strangers.
Poole: 3Jo 1:6 - After a godly sort After a godly sort i.e. after a manner (as the Greek expression is) worthy of God, viz. as becomes them who bear the name of God, as thou dost, or ar...
After a godly sort i.e. after a manner (as the Greek expression is) worthy of God, viz. as becomes them who bear the name of God, as thou dost, or are intent upon his work, as they are; which latter notion is confirmed by what follows.
Poole: 3Jo 1:7-8 - -- Ver. 7,8. They went forth, taking nothing of the Gentiles it thence appears these were Jews, who went out from their own country to serve the intere...
Ver. 7,8. They went forth, taking nothing of the Gentiles it thence appears these were Jews, who went out from their own country to serve the interest of the gospel, which therefore he should serve in helping them.
Poole: 3Jo 1:9-10 - Diotrephes Ver. 9,10. I wrote unto the church this was probably some church of which Gaius was.
Diotrephes one who had received or usurped some office or aut...
Ver. 9,10. I wrote unto the church this was probably some church of which Gaius was.
Diotrephes one who had received or usurped some office or authority in it, to so ill a purpose, as when he had no inclination to be hospitable himself to fellow Christians, prevented others from being so; and upon pretence of the little differences of these Jewish from the Gentile Christians, excluded them their communion.
Poole: 3Jo 1:11 - Follow not // He that doeth good // Is of God // But he that doeth evil hath not seen God Follow notMh mimou by following here he means imitation, i.e. the deformity of evil appearing in the practice of some, and the beauty of true goodnes...
Follow not
He that doeth good a doer of good, one made up of kindness and benignity (as the contest draws the sense to that special kind of goodness);
Is of God is allied to heaven, born of God, his offspring.
But he that doeth evil hath not seen God an evil-doer, on the other hand, such a one as is a composition of spite, envy, and malice, is a mere stranger to him, hath not been, or known, or had to do with him.
Some eminent Christian, whom he could with confidence recommend as a pattern.
Poole: 3Jo 1:13 - -- Having much more to say, as 2Jo 1:12 , he resolved on a more immediate, grateful, and effectual way of imparting and even impressing his sense, as t...
Poole: 3Jo 1:14 - Speak face to face Speak face to faceotoma prov stoma , viz. by oral conference, which he hoped ere long to have opportunity for. He concludes with the usual Christian s...
Speak face to face
Haydock: 3Jo 1:4 - No greater grace No greater grace. That is, nothing that gives me greater joy and satisfaction. (Challoner)
No greater grace. That is, nothing that gives me greater joy and satisfaction. (Challoner)
Haydock: 3Jo 1:7 - Taking nothing of the Gentiles Taking nothing of the Gentiles. These ministers and preachers of the gospel, whom St. John recommends, took care, as St. Paul did, not to take any t...
Taking nothing of the Gentiles. These ministers and preachers of the gospel, whom St. John recommends, took care, as St. Paul did, not to take any thing of the Gentiles, to whom they preached, lest they should be thought to preach to get money by it. But he puts Gaius in mind, that by assisting such men, he would become a fellow labourer in the gospel, and have a share in their reward. (Witham)
Haydock: 3Jo 1:9-10 - Diotrephes....doth not receive us // Greek: upomneso Diotrephes....doth not receive us, nor those we recommend, but prattles and talks against me. We know no more of this man, nor of Demetrius, of whom...
Diotrephes....doth not receive us, nor those we recommend, but prattles and talks against me. We know no more of this man, nor of Demetrius, of whom St. John gives so favourable a character. (Witham) ---
It seemeth, saith Ven. Bede, that he was an arch heretic, or proud sect master ---
Greek: upomneso. I will rebuke them, and make them know to be wicked. (Ven. Bede)
Haydock: 3Jo 1:14 - -- This was a very usual salutation among the Jews, by which they wished every possible blessing might come upon their friends they thus saluted. (Menoch...
This was a very usual salutation among the Jews, by which they wished every possible blessing might come upon their friends they thus saluted. (Menochius)
====================
Gill: 3Jo 1:1 - The elder unto the well beloved Gaius // whom I love in the truth The elder unto the well beloved Gaius,.... The elder is the writer of the epistle, the Apostle John, who so styles himself on account of his age, and ...
The elder unto the well beloved Gaius,.... The elder is the writer of the epistle, the Apostle John, who so styles himself on account of his age, and office, as in the preceding epistle. The person to whom he writes is "the well beloved Gaius"; not that Gaius, who was the Apostle Paul's host, Rom 16:23, for though their characters agree, being both hospitable men, yet neither the place nor time in which they lived. The Apostle Paul's Gaius lived at Corinth, this is in some place near to Ephesus, for the apostle in his old age purposed to come and see him shortly; the other was contemporary with Paul, this with John; there were thirty or forty years difference between them: besides, the Corinthian Gaius was baptized by Paul, and was doubtless one of his spiritual children, or converts, whereas this Gaius was one of the Apostle John's spiritual children, 3Jo 1:4; nor does he seem to be the same with Gaius of Macedonia, Act 19:29, or with Gaius of Derbe, Act 20:4, who seem to be two different persons by their country, though both companions in travel of the Apostle Paul; for which reason, as well as the time of their living, neither of them can be this Gaius, who was a settled housekeeper, and resided at some certain place. His name is a Roman name, and the same with Caius, though he seems to have been a Jew, as he might, it being usual with the Jews in other countries to take Gentile names. His character is, that he was "well beloved"; that is, of God, as it appears he was from the grace bestowed on him, from the prosperous estate of his soul, and from the truth that was in him, and his walking in it; and of the Lord Jesus Christ, for the same reasons; and also of all the brethren and saints that knew him; he being a person not only truly gracious, and of faithfulness and integrity, but of great liberality and beneficence, which must gain him much love and esteem among them; and he was well beloved by the Apostle John; and so the Syriac version renders it, "to my beloved Gaius": though his love to him is expressed in the following clause,
whom I love in the truth; as being in it, or for the sake of it, or truly and sincerely; See Gill on 2Jo 1:1.
Gill: 3Jo 1:2 - Beloved, I wish above all things that thou mayest prosper // and be in health // even as thy soul prospereth Beloved, I wish above all things that thou mayest prosper,.... Or succeed in all temporal affairs, in the business of life, in which he was; and as su...
Beloved, I wish above all things that thou mayest prosper,.... Or succeed in all temporal affairs, in the business of life, in which he was; and as success of this sort depends upon the blessing of God, which maketh rich, it is to be wished and prayed for from him:
and be in health; that is, of body, which above all things above all outward mercies, is the most desirable; for without this, what are the richest dainties, the largest possessions, or the best of friends? without this there can be no comfortable enjoyment of either of them; and therefore of this sort of mercies, it is in the first place, and above all others, to be wished for, and desired by one friend for another. The rule and measure of this wish is according to the prosperity of his soul,
even as thy soul prospereth: the soul is diseased with sin, and may be said to be in good health, when all its iniquities are forgiven; and may be said to prosper, when having a spiritual appetite for the Gospel, the sincere milk of the word, it feeds upon it, is nourished by it, and grows thereby; when it is in the lively exercise of faith, hope, and love; when spiritual knowledge is increased, or it grows in grace, and in the knowledge of Christ Jesus; when the inward man is renewed day by day with fresh strength; and when it enjoys communion with God, has the light of his countenance, and the joys of his salvation; and when it is fruitful in every good work.
Gill: 3Jo 1:3 - For I rejoiced greatly when the brethren came // and testified of the truth that is in thee // even as thou walkest in the truth For I rejoiced greatly when the brethren came,.... From the place where Gaius lived, to that where John now resided; these brethren seem to be preache...
For I rejoiced greatly when the brethren came,.... From the place where Gaius lived, to that where John now resided; these brethren seem to be preachers of the word, who travelled from place to place to spread the Gospel:
and testified of the truth that is in thee; either of Christ, who was formed in him; or of the Gospel, which had a place in his heart; or of the truth of grace that was in him, as well as of that faithfulness, integrity, and sincerity he appeared to be possessed of, being an Israelite indeed, and without guile:
even as thou walkest in the truth: in Christ, and in the Gospel, and as became it, and with all uprightness; see 2Jo 1:4; and this occasioned great joy in the apostle; as it is matter of joy to every one that truly loves Christ, and his Gospel; or has the true grace of charity in him, which envies not the gifts and graces of others, but rejoiceth in the truth, wherever it is found; and especially to the faithful ministers of the word, when they hear of the truth of grace in any souls, and that such continue walking in the truth of the Gospel, and particularly those who have been wrought upon under their ministry, as follows.
Gill: 3Jo 1:4 - I have no greater joy // than to hear that my children walk in truth I have no greater joy,.... Nothing that causes greater joy. The Vulgate Latin version reads "grace" or "thanks"; and then the sense is, that he had no...
I have no greater joy,.... Nothing that causes greater joy. The Vulgate Latin version reads "grace" or "thanks"; and then the sense is, that he had nothing to be more thankful for:
than to hear that my children walk in truth; meaning his spiritual children, those whose conversion he had been the instrument of; and among these it seems Gaius was one.
Gill: 3Jo 1:5 - Beloved, thou doest faithfully // whatsoever thou doest to the brethren, and to strangers Beloved, thou doest faithfully,.... Or a faithful thing, and as became a faithful man, a believer in Christ; in all his beneficence and charity he act...
Beloved, thou doest faithfully,.... Or a faithful thing, and as became a faithful man, a believer in Christ; in all his beneficence and charity he acted the upright part; he did not do it in an hypocritical way, to be seen of men, and gain applause from them, but from a principle of love, and with a view to the glory of God:
whatsoever thou doest to the brethren, and to strangers; which may design either different persons; and by "brethren" may be meant the poor brethren of the church that. Gaius belonged to, and others that were well known to him; and by "the strangers", not unconverted persons, but such of the saints as came from foreign parts, and travelled about to spread the Gospel, and enlarge the interest of Christ: or else the same persons may be intended, for the words may be read, as they are in the Alexandrian copy, and some others, and in the Vulgate Latin version, "what thou doest to the brethren, and this to strangers"; that is, as the Arabic version renders it, "to strange brethren"; or, as the Syriac version, "to the brethren, and especially them that are strangers"; so that Gaius was a very hospitable man, one that entertained and lodged strangers, and used them very civilly and courteously, with great liberality, and with much integrity and sincerity.
Gill: 3Jo 1:6 - 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 Which have borne witness of thy charity before the church,.... At Ephesus, where John was; these brethren and strangers coming thither, and being grea...
Which have borne witness of thy charity before the church,.... At Ephesus, where John was; these brethren and strangers coming thither, and being greatly affected with Gaius's kindness and liberality to them, could not forbear speaking of it to his praise, in the presence of the members of the church, as well as acquainted the Apostle John with it; the Syriac version reads, "before the whole church"; they bore testimony of his liberality in a very public manner And this the apostle mentions to encourage Gaius to go on, and continue in his kindness to the same persons, since they retained such a grateful sense of past favours; and whereas they were now returning back, he desires that he would give them some further assistance:
whom if thou bring forward on their journey; the word here used signifies, to send on before, as in Act 15:3, and is used by the Septuagint in the same sense as here, and in the above places, in Gen 18:16; where it is said, that "Abraham went with them (the angels) to bring them on in the way",
after a godly sort; or "worthy of God"; in imitation of God, who is merciful, kind, and beneficent; or as it became him whom God had called by his grace to his kingdom and glory; or as it was fit and proper such servants of God, as those brethren were, should be used; and this would be doing well:
thou shalt do well; what is grateful and well pleasing to God, and beautiful and lovely in the eyes of his people.
Gill: 3Jo 1:7 - Because that for his name's sake they went forth // taking nothing of the Gentiles Because that for his name's sake they went forth,.... From Judea; either of their own accord to preach the Gospel, or being drove out by the unbelievi...
Because that for his name's sake they went forth,.... From Judea; either of their own accord to preach the Gospel, or being drove out by the unbelieving Jews, for professing the name of Christ; and be it which it will, there was good reason why they should be regarded, and especially since they did as follows,
taking nothing of the Gentiles; even of those who were converted, though their preaching the Gospel, to whom they ministered, for of others, the unconverted Gentiles, they could not expect to receive; and this they did, as the apostles before them, because they would not be chargeable to them, and lest it should be thought they sought their own worldly interest, and not the good of souls and glory of Christ, and so a stumblingblock be laid in the way of the Gospel, to hinder the progress of it. The Ethiopic version reads this in the singular number, "and I went forth for his name's sake, taking nothing of the Gentiles".
Gill: 3Jo 1:8 - We therefore ought to receive such // that we might be fellow helpers to the truth We therefore ought to receive such,.... We who are Jews, that have believed in Christ, for such an one Gaius, it seems, as well, as the apostle, were,...
We therefore ought to receive such,.... We who are Jews, that have believed in Christ, for such an one Gaius, it seems, as well, as the apostle, were, ought to receive such preachers of the word into our houses, and entertain them cheerfully, while they continue, and supply them with all necessaries when they depart:
that we might be fellow helpers to the truth; that is, to the Gospel, and the propagation of it in the world: some are helpers to it, in preaching of it, by making use of the ministerial gifts bestowed upon them; and others are fellow helpers with them, to the same good work, by their purses, communicating freely to the support of those, who labour in the word and doctrine; and these latter have the honour to be co-workers, or fellow labourers with the former, as the word here used signifies. The Alexandrian copy reads, "fellow helpers to the church", that so the whole burden of taking care of these ministers might not lie upon them. The Vulgate Latin, Arabic, and Ethiopic versions read, "fellow helpers of the truth".
Gill: 3Jo 1:9 - I wrote unto the church // but Diotrephes, who loveth to have the preeminence among them // receiveth us not I wrote unto the church,.... Where Gaius was a member: those who take Gaius to be the same with Paul's host, and whom he baptized at Corinth, think th...
I wrote unto the church,.... Where Gaius was a member: those who take Gaius to be the same with Paul's host, and whom he baptized at Corinth, think the church at Corinth is here meant; but it seems rather to be meant of some church in Asia nearer Ephesus; nor is it likely that John's first epistle should be here intended, which makes no mention of relieving the brethren, the ministers of the Gospel, that came from Judea: and that this epistle should not be preserved, need not seem strange; for it cannot be thought that everything that was written by him to particular persons, or churches, should be continued. The Alexandrian copy and one of Stephens's read, "I wrote something to the church"; upon this head, concerning receiving and supporting ministers of the Gospel, and so prevents an objection that Gaius might make, why did he not write to the church about it? The Vulgate Latin version reads, "I should", or "would have wrote": and the Syriac version, "I desired", or "wished to have wrote"; suggesting, that though he had not wrote, yet it was much upon his mind, he had a great desire to it:
but Diotrephes, who loveth to have the preeminence among them,
receiveth us not; which hindered him from writing, or was the reason why he wrote now to Gaius since Diotrephes gave no heed to what he had wrote, suppressed his letter, and would not suffer it to be read to the brethren. This Diotrephes, by his name, which signifies one "nourished", or "brought up by Jupiter", was a Gentile; there was one of this name, who was one of the kings of Athens a; and what may confirm this is, his slighting and rejecting the brethren that came from Judea: it is very likely he was more than a private member in the church, and that he was an officer, and it may be the pastor; and though there is a preeminence, which of right belongs to such an officer, as to preside over the church, to govern, guide, and direct, according to the laws of Christ, he being set over the church, as a ruler, governor, and guide; yet this may be carried too far, as it was by this man, who coveted more than was his due, and lorded it over God's heritage, ruled the flock with force and cruelty, and usurped a tyrannical power over them; whereas every thing in a church ought to be done, by pastor and people, in love, meekness, and with mutual consent. And it may be also, that he sought to have the preeminence over the rest of the elders of the church, for in those large churches there were oftentimes more elders and pastors than one; see Act 20:17. This ambitious spirit prevailed and obtained among the false teachers, who set up themselves at the head of parties, and above the apostles of Christ, and paved the way for antichrist, who assumed the title of universal bishop, which has introduced all the errors and impieties of the Romish church. Now this man such an ambitious, lordly, and governing spirit, received not the Apostle John, and those that were with him; meaning not their persons, for as yet he and they were not in person where he was; but his letter, his orders, and instructions; these he paid no regard to, concealed them from the church, and would not admit them to be read: or else the apostle's sense is, that he received not the brethren that came from him, and were recommended by him, and whom he affectionately loved, and who were near and dear to him as himself; and therefore not receiving them is interpreted by him as not receiving himself.
Gill: 3Jo 1:10 - Wherefore, if I come // I will remember his deeds which he doth // prating against us with malicious words // And not content herewith // neither doth he himself receive the brethren // and forbiddeth them that would // and casteth them out of the church Wherefore, if I come,.... Where both Gaius and Diotrephes lived, as he trusted he should shortly, 3Jo 1:14;
I will remember his deeds which he doth...
Wherefore, if I come,.... Where both Gaius and Diotrephes lived, as he trusted he should shortly, 3Jo 1:14;
I will remember his deeds which he doth; meaning, not only that he would tell him of them to his face, but make mention of them, and expose them to the whole church, and reprove him for them: and which are as follow,
prating against us with malicious words; it is a common thing for ministers of the Gospel to be prated against, not only by the men of the world, but by professors of religion, and by such who call themselves preachers also; nor need it be wondered at, since John, an apostle of Christ, the beloved disciple, who was so harmless and inoffensive in his conversation, so kind and loving in his disposition and temper, so meek and humble in his deportment, and now in such an advanced age, was prated against by a Diotrephes: and what is said against Christ's ministers is no other than prating; silly, idle, trifling, and empty stuff, as the word used signifies; for want of greater things, they take up any little matter, and improve it against them; and this is often done with a malicious intent, to hurt their characters, spoil their usefulness, and render their ministry unprofitable.
And not content herewith; with prating against the Apostle John, and the ministers with him, in this wicked way:
neither doth he himself receive the brethren; the meaning is not, that he did not receive them into the church, for they were there, since afterwards mention is made of his casting them out from thence; but he did not receive them into his house, and entertain them as he ought to have done; for a minister of the Gospel, and a pastor of a church, ought to be hospitable, and given to hospitality, and entertain strangers, especially those who are brethren in Christ, and fellow ministers of the word: and the rather these were to be received, since they travelled about to spread the Gospel among the Gentiles, and took nothing of them. And this was not all, he not only did not receive them himself, and reject them, but was not willing that others should receive them:
and forbiddeth them that would; on such who had a heart, as well as ability, to receive and entertain these poor brethren, he laid his injunctions, and gave them strict orders, in his lordly and tyrannical way, not to show any respect unto them;
and casteth them out of the church; that is, he excommunicated them, either those that entertained them, or rather the brethren themselves; which was an abuse of the ordinance of excommunication, as that ordinance is abused, when any single person, a pastor, or any other, as here, assumes the power of doing it himself, and does it without the church; whereas it is a punishment or censure, to be inflicted by many, or to be done by the joint suffrage of the church; and when it is done in a wrong cause, for some small trifling matter, or none at all, and not in a case of heresy or immorality, obstinately persisted in; and when it is done from wrong principles, and with wrong ends, as to gratify the pride and passion of some; and not for the good of the person cast out, or to prevent others from falling into the same snare, or for the honour of religion, and the glory of God. The phrase seems to be taken from the Jews, who expressed their excommunication, or putting out of the synagogue, by a casting out; see Joh 9:34.
Gill: 3Jo 1:11 - 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 Beloved, follow not that which is evil,.... Follow not evil in general, it being hateful to God, contrary to his nature and will, and bad in itself, a...
Beloved, follow not that which is evil,.... Follow not evil in general, it being hateful to God, contrary to his nature and will, and bad in itself, as well as pernicious in its consequences; and particularly follow not, or do not imitate the particular evil or evils in Diotrephes; as his pride, ambition, love of preeminence, and tyrannical government in the church, and especially his hard heartedness, cruelty, and inhospitality to the poor saints; and so the Arabic version reads, "do not imitate him in evil"; the examples of persons in office and authority have great influence, especially in cases of charity, when men can be excused thereby, and save their money, or be freed from an expense:
but that which is good; follow and imitate that, be a follower of God, imitate him in acts of kindness and beneficence, be merciful as he is; copy the deeds of Jesus Christ, who went about doing good, and declared it to be more blessed to give than to receive; and tread in the steps of those good men, who have shown love to the name of Christ, by ministering to his saints; for though the apostle may mean everything that is good, which is to be followed and imitated in any, yet he chiefly designs acts of kindness and beneficence to poor saints and ministers: to which he encourages by the following,
he that doeth good is of God; he is a child of God, he appears to be so, in that he is like to his heavenly Father, who is kind and merciful; he is born of God, he is passed from death to life, which his love to the brethren shows; he has the grace of God, and strength from Christ, and the assistance of the Spirit, without either of which he could not do that which is good:
but he that doeth evil hath not seen God; has had no spiritual saving sight of God in Christ; for if he had, he would abhor that which is evil, and, with Job, abhor himself for it, and reckon himself, with Isaiah, as undone, Job 42:6, for such effects has the sight of God on the souls of men; such an one knows not God, nor what it is to have communion with him: for those who live in sin, in whom it is a governing principle, cannot have fellowship with God; nor has such an one ever felt the love of God in his soul, or been made a partaker of his grace, which would teach and constrain him to act otherwise. Compare this text with 1Jo 3:10, which shows the Apostle John to be the writer of this epistle. The Ethiopic version reads, "shall not see God"; that is, hereafter, in the world to come.
Gill: 3Jo 1:12 - 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 Demetrius hath good report of all men, This man was of a quite different cast from Diotrephes, and therefore the apostle makes mention of him to Gaiu...
Demetrius hath good report of all men, This man was of a quite different cast from Diotrephes, and therefore the apostle makes mention of him to Gaius, to be followed by him, and not the other; he was either the same with Demas, which is a contraction of this name, or the person that John sent from Ephesus with this letter: we read of an Ephesian of this name, Act 19:24; though not the same person; or else one that also was a member of the same church with Gaius and Diotrephes; and he being kind and beneficent, obtained a good report of the generality of men, not only of the brethren, but of those that were without; for a liberal man is universally respected. The Syriac version adds, "and of the church itself"; as distinct from all men, or the generality of the men of the world:
and of the truth itself; that is, whoever speaks truth must give him a good character, for this cannot be understood with any propriety of the Gospel, nor of Jesus Christ:
yea, and we also bear record; or a testimony to the character of Demetrius; that is, I, John, the apostle, and the saints at Ephesus:
and ye know that our record is true; faithful, and to be depended upon. The Alexandrian copy, and several others, read, "thou knowest", as does also the Vulgate Latin version, which seems most agreeable, since this epistle is directed to a single person; compare this with Joh 19:35; and it will give a further proof of this epistle being the Apostle John's.
Gill: 3Jo 1:13 - I have many things to write // but I will not with ink and pen write unto thee I have many things to write,.... With regard to churches, and particular persons, and concerning hospitality to the poor brethren:
but I will not w...
I have many things to write,.... With regard to churches, and particular persons, and concerning hospitality to the poor brethren:
but I will not with ink and pen write unto thee; suggesting he should take another method of communicating his mind to him, which he next mentions.
Gill: 3Jo 1:14 - 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 But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see 3Jo 1:10;
and we shall s...
But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see 3Jo 1:10;
and we shall speak face to face; freely and familiarly converse together about these things, which were not thought proper to be committed to writing:
peace be to thee; which was the usual form of salutation with the Jews, and John was one; See Gill on Joh 20:19;
our friends salute thee; or send their Christian salutation to thee, wishing all health and prosperity in soul and body; meaning the members of the church at Ephesus: the Arabic version reads, "thy friends"; such at Ephesus as had a particular knowledge of him, and affection for him. The Vulgate Latin version reads, "the friends": the members in general; and the Alexandrian copy reads, "the brethren"; and the Syriac version, our brethren: and then the epistle is closed thus,
greet the friends by name; meaning those that were where Gaius lived, to whom the apostle sends his salutation, and desires it might be delivered to each of them, as if they had been mentioned by name. This and the epistle of James are the only epistles which are concluded without the word "Amen".