3 John 1

3 John 1:1

The apostle John, in this short epistle to Gaius, expresses his concern for his prosperity, and his joy in the honourable character he maintained for Christian candour, hospitality, and zeal; cautions him against the ambitious and turbulent practices of Diotrephes; and recommending Demetrius to his friendship, refers what he had further to say, to a personal interview. 3 John, throughout.

John 1.

THE Elder unto the well beloved Gaius, whom I love in the truth.

John 1.

THE elder addresses this epistle to the beloved and hospitable Gaius, whom I love in the truth, and hold as dear in the bowels of Christ, 1

a Gaius.] We read of one Gaius, of Corinth, Rom. xvi 23, who hospitably received the apostle Paul, when he went out to preach the gospel gratis; and if this were, as he seems to have been, the same, he was St. Paul’s convert: nor is St. John’s calling him his child an argument

to the contrary; since in the general he addresses all Christians in the same tender and affectionate style, agreeably to the sweetness of his temper, and suitably to his advanced years. Compare Dr. Whitby in loc.

i.

John

St. John inscri es his epistle to Gaius.

from a regard to the advancement and honour of his gospel.

Beloved, I pray, that in every respect,ᵇ thou mayest prosper; and particularly that thou mayest be in health; as I have reason to believe, that thy soul prospereth; for I doubt not but that religion flourishes in thy heart, and abundantly justifies my wishing thee as healthful and prosperous as thou art good. For I rejoiced greatly when the Christian brethren came from that part of the world in your neighbourhood, and testified concerning thy truth,ᶜ as thou walkest in the truth, and adornest the gospel by an exemplary behaviour. For indeed I have no greater joy, than this thing gives me, that I may hearᵈ my Christian friends, whether converted by me, or others, whom I look upon as my dear children, are walking in the truth, and according to those directions which our Lord Jesus Christ himself, who is the Way, the Truth, and the Life, has given us. And, beloved, I must declare my entire approbation of thy conduct, and can openly bear my testimony to it, that thou dost faithfully, whatsoever thou performest towards the brethren, and towards strangers; thy behaviour to thy fellow Christians known to thee, and to those with whom thou hast little acquaintance, yea, to all who have occasion to cast themselves upon thy hospitality, is much to the credit of the gospel and I doubt not but it proceeds from a principle of true faith, and over-

ᵇ In every respect; ævi πνῆλαι.] Our English translation is, above all things. Mr. Hallet would render it, above all persons; as if he had said, you are the person, for whose temporal and spiritual advantage I am concerned more than any other. Hallet’s Notes and Discourses, Vol. I. p. 61, 62. But the words may so justly bear the translation I have given them, by which all manner of difficulty is removed, that I think it much preferable to either of the former. And it hath the sanction of so good an authority as Erasmus Schmidius, who translates it de omnibus.

ᶜ Testified concerning thy truth; σκ πν ἀνόημα.] Some have supposed the apostle there means, that they bore witness to Gaius’s sincerity, and that this is the idea

we should affix to ἀνόημα in this place, in order to avoid that tautology which there would be in the next clause, if we understood him here to speak of his faith in the gospel. But though it is allowed that ἀνόημα may signify sincerity, yet if we suppose that to be the case here, it will be necessary to understand it in two different senses in the same sentence; and I think the latter clause, walking in the truth, may have a further idea than merely his faith, which I have expressed in the paraphrase.

ᵈ That I may hear.] Dr. Whitby takes notice of it here, as an observation which many have made, that the use of the particle ναι for δις and εἶας is a peculiarity in St. John’s style.

And commends him for his hospitality.

flowing love to our common Redeemer. And indeed many of the Christian strangers, who have been thus generously entertained by thee, have testified very honourably concerning thy love before the church; whom thou dost well in bringing forward in their journey, in a manner worthy of God, proceeding from a principle of Divine love, and correspondent to the relation in which you and they stand to him. And whatever thou dost for them, our great Lord will take as done to himself; for it was on his account, and out of zeal for his honour and interest, that they went out, abandoned their habitations, possessions, and callings, that they might spread his gospel; receiving nothing of the Gentiles, among whom they laboured; that they might take off all suspicion of those mercenary views, above which divine grace had so far raised them. We ought therefore, all of us, who have any habitation of our own, hospitably and respectfully to receive such; that, if Divine Providence do not give us an opportunity of laying ourselves out, as they do, in the ministerial office, we may become, as it were, fellow labourers with them, in the service of the truth, and through Divine grace, may be entitled to a part in their reward.

I have lately written to the church, about which I know you are so much concerned; but I sometimes fear, lest it should not be with so good success as I could wish; for Diotrephes, who affects the preeminence among them,

Bringing them forward in their journey.] This may possibly be understood in a spiritual sense, of assisting them in their travels through this wilderness to the heavenly world. Or it may have a literal signification, and then one kind of hospitality and charity is put for the rest. But I rather prefer the former sense.

They went out, receiving nothing of the Gentiles: Ἐξῆλθον, μὴ ἐν λαμᾶσον, ἀπὸ τῶν ἐθνῶν.] Bezarcfers ἀπὸ τῶν ἐθνῶν to ἐξῆλθον, and understands it, that the persons here spoken of, went out from their respective countries and native places, (ἀπὸ τῶν ἐθνῶν,) leaving all their worldly possessions, (μὴ ἐν λαμᾶσον,,) to go and preach the gospel. And in support of this construction, he observes, that παρὰ should have been used after λαμᾶσον, and not ἀπὸ. But Mat. xvii. 25, 26, and 1. John ii. 27. are evident

confutations of this remark. And, whereas he thinks it absurd to imagine, the unbelieving Gentiles would contribute to the support of the preachers of the gospel, it is an obvious reply, that τῶν ἐθνῶν may mean the believing Gentiles, as it is certain the word frequently does. Wolfius, who agrees with Beza, in referring ἀπὸ τῶν ἐθνῶν to ἐξῆλθον, understands it of their being driven and forced out by the Gentiles having been stript of their possessions; which would render them the more proper objects of kindness and hospitality. But there is nothing of this in the idea suggested by the word ἐξῆλθον, and the more common signification of it is to go out voluntarily. See Wolfii Curæ Philolog Vol. V. p. 334.

Diotrephes.] It is uncertain who he was. Grotius thinks he was a Gentile

He applauds the conduct of Demetru

even above the apostles of Christ themselves, hath not received us with becoming regard; and his interest with some of the members is much greater than it ought to be. Therefore if I come, as I hope I quickly shall, I will be mindful of the works which he does; many of which are very irregular, while he is continually pratingh against us with idle, petulant, and malicious words; and not content with this, goes yet further in his opposition; for he receives not the brethren himself, though he knows they come from us, and hinders those who would receive them, from doing it; and casts [them] out of the church, forbidding them either to officiate, or communicate where his influence extends; than which nothing can be more tyrannical or intolerable. As for thee, my beloved brother, imitate not that which is evil, but that which is good; behold such a conduct as his with a just abhorrence; and act according to that model of humility and condescension which you have seen in others, who may justly claim an authority much superior to his. He that doeth good, is of God; he knows him, and he imitates his most amiable and spotless pattern: but he that does evil, that harbours such malignant passions, and behaves in so injurious a manner, whatever high notions he may pretend to, has not seen God, but is plainly ignorant of his perfections and of his will.

Demetrius, on the contrary, is a most excellent person, who has a good testimony from all men, and even from the truth itself; and we have also, upon all occasions, borne, and do bear [the same] testimony; and ye know that this our testimony is true.

I have many other things which I should be glad to write to you; but I will not write them to you by ink and pen, as it would take up too much time, and I should not be able, after all, fully to express myself. But I hope quickly to see thee, and to speak face to face, with all the

convert, who would not admit the Jews; head of a party, in opposition to the aposbut it seems rather more probable that he tles. was a Jew, who opposed the admission of Prating: φλυπραι.] Compare 1 Tim the Gentiles, and set himself up as the v. 13, note 1.

Reflections on the apostle’s conduct.

Peace be to thee. Our friends salute thee, Greet the friends by name.

freedom we could desire; till that time therefore, I refer what I might now further say; and only add, Peace [be] to thee, and every desirable blessing from God our Father, and Christ Jesus our Lord. The Christian friends, who are here with me, salute thee; and I desire, that thou wouldst salute the friends that are with thee by name, and assure them of my most cordial and entire respect.

IMPROVEMENT.

How happy was Gaius in the friendship of that apostle, whom Jesus had honoured with such a distinguishing degree of his friendship. How much happier still was he, in a soul so thriving and prosperous, that even such a friend, who could not but hold flattery in detestation, should be able to make the good state of his soul, a standard by which to adjust his wishes in relation to his temporal affairs. O what a curse would this be upon many, that they might prosper even as their souls prospered! And yet what is all other prosperity without this, but like that of fools, which destroys them, (Prov. i. 32.) How agreeable is it to a true Christian, to hear well of the behaviour of those who are dear to him in the bonds of peculiar friendship; to hear of their walking in the truth; and especially when these are our own children, or those whom God has made us the means of converting, or those whom we have been concerned in training up for him. O that those especially, to whom the education of many has been committed, may have this great happiness. “Visit each of our children, and young friends, O Lord, with thy mercy; animate them to walk in thy truth; and entail thy blessing upon them, when nothing remains, of all the offices of love we have bestowed, but the memory of our exhortations and examples.”

May sentiments of true generosity fill and expand our hearts more and more. May we act towards strangers, and especially ourb rethren, in all the instances in which they need our assistance, in a manner worthy of God, worthy of the relation in which we, and they, have the honour to stand to our heavenly Father; and especially, let our love abound to those who have a desire to spread the gospel. And O, that it were more universal! O, that Divine grace would excite more to quit the indulgence of their homes, or their countries, if there be no bond of duty to detain them there, that they may go and preach to the Gentiles! And though there be no prospect of any requital from them, God will open to them the inexhaustible stores of his celestial treasure, and they shall be recompensed in the resurrection of the just. Let them

And on the character of Diotrephes and Demetrius.

but see to it, that their intentions are pure, that they do it for his i. sake : and their labour shall not be in vain in the Lord.

But alas ! how much more common even to this day, and that among the ministers of the gospel, is the character of Diotrephes, who loved to have the preeminence ! How has the spirit of oppo- 10 sition and ambition prevailed in the church, as well as in the world ! How does it still prevail ! and in this view, how many malicious words have been uttered against those who have with the greatest simplicity desired to follow the apostles ! With what contempt have they often been cast out of the church ! Yea, in a thousand instances, with what savage cruelty hunted out of the world ! How long, O Lord, holy and true ! Let us not however be impatient, 11 but glorify God, in the most humble or painful station he shall allot, by doing, or suffering all his will : still imitating that which is good, as becomes those who are of God, who hope to see him, and enjoy him for ever.

Let us endeavour, like Demetrius, to secure to ourselves a good report of all men ; but especially, let us see to it that we reverence our own consciences, and that we secure their testimony, which will be agreeable to that of the truth itself. So will our honour, and our happiness, be secured ; and if any vapour should now rise to obscure it, the day is near, when the Sun of righteousness shall undoubtedly chase it away.

The END of the FAMILY EXPOSITOR on the THIRD EPISTLE of ST. JOHN.

INTRODUCTION

TO THE

SE AND NOTES

ON

EPISTLE OF ST. JUDE

JUDE, or Judas, the author of this epistle, is often mentioned as one of the apostles of our Lord, and the brother of James the less. The canonical authority of this epistle hath been disputed; but it is not the business of these commentaries to enter largely into such questions. Probably its authenticity would never have been doubted, had it not been for an imagination, ill grounded indeed, that the author had quoted a spurious book, called the prophecy of Enoch. The reader may consult what learned men have written upon this argument, particularly, Dr. Lardner, in his Credibility of the Gospel History; Dr. Whitby, and Dr. Twells, in the second part of his critical examination of the new text and version of the New Testament. The latter hath collected the principal materials with accuracy, and set them in a clear and convincing light.

There is a remarkable similarity between this epistle and part of the second epistle of St. Peter, which, (as we observed in the Introduction to that epistle,) was probably owing to this, that both the apostles drew their character of the false teachers, against whom they cautioned their readers, from the character given of the false prophets in some ancient Jewish

A general introduction, &c.

author ; and it is very possible too, (as Bishop Sherlock observes,) that St. Jude might have the second epistle of St. Peter before him.

Dr. Mill fixes the date of this epistle about the year 90 ; (see his Prolegomena, p. 17, sect. 145, edit. Kuster ;) and his principal argument is, that the false teachers, which St. Peter describes as yet to come, St. Jude mentions as already come. But, on a comparison, there does not appear that remarkable difference in their phraseology, which will be sufficient to prove that St. Jude wrote his epistle so long after St. Peter’s second epistle as is here supposed, though I acknowledge, it will prove that it was written after it.

The design of the apostle is plainly, " by describing the character of the false teachers, and pointing out the Divine judgments which persons of such a character had reason to expect, to caution Christians against listening to their suggestions, and being thereby perverted from the faith and purity of the gospel."

For the analysis of the epistle, I refer my reader to the contents prefixed to the two sections, into which I have divided it.

A

PARAPHRASE AND NOTES

ON THE

CATHOLIC EPISTLE OF ST. JUDE.