3 John 1

Westcott

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3 John 1:1

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) 7 1 -1 9 0 0 The salutation) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 The salutation stands in contrast by its brevity with the salutations in the other personal letters of the New Testament. The wish of blessing is transposed in another form to the following verse.) 8 1 1 8 0 0

7 1 -1 9 0 0 The Elder to Gaius the beloved, whom I love in truth) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 1.) 6 1 -1 9 0 0 I ��] 2 John 1 note.) 6 1 1 8 0 0 �� .] The name Gaius (Caius) occurs Acts 19:29 ; 20:4 ; 1 Cor. 1:14 (a Corinthian); Rom. 16:23 (a Corinthian). There is nothing to identify this Gains with any one of these. Another is mentioned as having been made bishop of Pergamum by St John 7 1 -1 9 0 0 Const. Ap.) 6 1 -1 9 0 0 7:46). The position which Gaius occupied in the church to which he belonged is not shown by the letter. The epithet beloved is afterwards used as a title of address 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 2, 5, 11). It occurs several times in salutations of St Paul: Rom. 16:12; Philem. 1 ; Rom. 16:5, 16:8, 16:9 ; 2 Tim. 1:2 .) 6 1 1 8 0 0 C� �| �.] The emphatic personal pronoun (2 John 1) seems to point to some gainsayers with whom the apostle contrasts himself. Compare thou (��) in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3.) 6 1 1 8 0 0 � ��.] Comp. 2 John 1 note. � �� A ��p �� (Rcumen.).)

3 John 1:2

!6 1 2 8 0 0 2. ) 7 1 -1 9 0 0 The teacher s joy) 6 1 -1 9 0 0 5 1 -1 9 0 0 2 4) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 St John, having much ground for sorrow and disappointment, begins with the expression of joy (comp. 2 John 4). Some of his own children 7 1 -1 9 0 0 l.c.) 6 1 -1 9 0 0 ), Gaius among them, were loyal to the Truth. He could wish him nothing better than that all his circumstances should correspond to his spiritual progress.) 6 1 1 8 0 0 The salutation is completed, after the common model, in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0

The second verse adds what corresponds to the fuller Christian greeting (2 John 3).) 8 1 1 8 0 0

7 1 -1 9 0 0 Beloved, I pray that in all things thou mayest prosper and be in good health even as thy soul prospereth) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0
7 1 -1 9 0 0 For I rejoiced) 6 1 -1 9 0 0 7 1 -1 9 0 0 rejoice) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 greatly when brethren came) 6 1 -1 9 0 0 7 1 -1 9 0 0 come) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 and bore) 6 1 -1 9 0 0 7 1 -1 9 0 0 bear) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 witness to thy truth, even as thou walkest in truth) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0
7 1 -1 9 0 0 I have no greater grace than these tidings, that I may hear of mine own children walking in the truth) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 2.) 6 1 -1 9 0 0 ��] ) 7 1 -1 9 0 0 carissime) 6 1 -1 9 0 0 V. 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 5, 11). For the use of the plural see 1 John 2:7 note.) 6 1 1 8 0 0 ��v �. �T�. �� P��. …] ) 7 1 -1 9 0 0 de omnibus orationem facio prospere te ingredi) 6 1 -1 9 0 0 V. ) 7 1 -1 9 0 0 In all things I pray that thou mayest be prosperous & ) 6 1 -1 9 0 0 The phrase ��v �� is remarkable. It may go with �P�� or with the sentence generally (comp. 1 Cor. 16:1). The sense above all things is not justified by any parallel in the N. T. or LXX.; and the context points to a contrast between the soul and other things. The thought appears to be of the public and social work of Gaius as distinguished from his personal progress, though P�� may point to some illness.) 6 3 1 8 0 0 �T��] The word is rare in N.T.: 2 Cor. 13:7, 13:9; Acts 26:29; 27:29.) �P��. ��v P��] The elements of progress and vigour are combined. For �P�� see 1 Cor. 16:2; Rom. 1:10. In St Paul Q�� is always used metaphorically of sound doctrine; but it occurs in the literal sense of sound health in St Luke: 5:31, 7:10, 15:27.) ��|� … ��] ) 7 1 -1 9 0 0 sieur prospere agit anima tua) 6 1 -1 9 0 0 V. �� expresses here the principle of the higher life (Hebr. 6:19, 10:39, 13:17; 1 Pet. 2:11, 4:19). The nearest approach to this sense elsewhere in St John s writings is John 12:27 (10:24). In other places he uses it only of the principle of the natural life.) 5 1 1 8 0 0 3.) 6 1 -1 9 0 0 �� …] Comp. 2 John 4. The joy which the apostle felt at the tidings of the action of Gaius is given in explanation of his far-reaching wish for his welfare, and not only as an assurance of his spiritual well-being. The words evidently point to some difficulties from false teaching which Gaius had boldly met, though as yet the issue of his work was uncertain.) 6 1 1 8 0 0 ��. �.] ) 7 1 -1 9 0 0 when brethren came) 6 1 -1 9 0 0 not on one occasion only (��) but from time to time, though all these visits belonged definitely to the past (��) when the apostle wrote. The words give a vivid picture of continued troubles even in the apostolic church.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 5, 10. Comp. 1 John 3:14 addit. note.) 6 1 1 8 0 0 ��. �. �� .] ) 7 1 -1 9 0 0 testimonium perhibentibus veritati tuS) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 bore witness to thy truth) 6 1 -1 9 0 0 , attested the perfect and sincere loyalty with which you maintain the fulness of the Christian faith in life. Christian thought and Christian action are inseparable.) 6 1 1 8 0 0 ��|� �� …] ) 7 1 -1 9 0 0 even as thou walkest in truth) 6 1 -1 9 0 0 , truly. Comp. 2 John 4. The emphatic pronoun (��.) suggests a contrast with others as (for example) Diotrephes. Gaius walked not only in word but really (� ��. 1 John 3:18) according to the standard of the Christian revelation . The clause seems to be one of those personal comments in which St John pausing on what is written, as it were, thinks aloud: They witnessed to thy truth; yes, and when the vision of vain professions rises before me I know that thou at least livest indeed as thou teachest. ) 5 1 1 8 0 0 4.) 6 1 -1 9 0 0 �� … ��, 5�� …] ) 7 1 -1 9 0 0 majorem horum non habeo gratiam quam ut & ) 6 1 -1 9 0 0 V. ) 7 1 -1 9 0 0 I have no greater grace) 6 1 -1 9 0 0 favour from God ) 7 1 -1 9 0 0 than these) 6 1 -1 9 0 0 tidings, ) 7 1 -1 9 0 0 that I may hear & ) 6 1 -1 9 0 0 The plural �� these things does not refer to what follows but to what precedes, the manifold testimonies which St John received of the courageous resolution with which Gaius maintained the Truth in the face of difficulties. The end assured by such tidings was the open acknowledgment of the fidelity of disciples . Even if St John had himself no doubt of the fact, it would be a joy to know that it was also observed by others. For the construction see John 15:13 note.) 6 3 1 8 0 0 For the form �� compare �� Eph. 3:8.) �� ] The use of �� is remarkable; but �� makes the joy (��) of the common text itself a divine gift. The word is very rare in St John (2 John 3 note). Here it expresses the divine favour in a concrete form. So it is used of the gracious gift of men: 1 Cor. 16:3. To have grace here corresponds with giving (Rom. 12:6, &c.) and receiving grace (Rom. 1:5). �� is used elsewhere in different constructions and senses: �� Luke 17:9; 1 Tim. 1:12; . �. �� Acts 2:47.) �p �p �.] ) 7 1 -1 9 0 0 mine own children) 6 1 -1 9 0 0 (Philem. 10), not simply �p �� . Those Christians to whom the apostle had been the human author of spiritual life: 1 Cor. 4:14, 4:17; 1 Tim. 1:2, &c.; 2 John 1, 13. ��, the title of affection, would be used of all to whom he at present stood in the position of father: 1 John 2:1, note.) 6 1 1 8 0 0 � �� . ��.] The phrase is not found elsewhere in N. T. Comp. � �� . (� �� .) �. 1 John 1:6; 2:11; � �� v �. 1 John 1:7; � �P�� (�� ) �. 2 John 6. For the image see 1 John 1:6, note.)

3 John 1:5

!6 1 2 8 0 0 3. ) 7 1 -1 9 0 0 The duty of generosity to the brethren) 6 1 -1 9 0 0 5 1 -1 9 0 0 5 8) 6 1 -1 9 0 0 ).) 6 2 1 8 0 0 Gaius appears to have incurred the displeasure of some in his Church by entertaining strange brethren. St John emphatically approves what he had done, and enforces such hospitality as a Christian duty.) In this brief notice we have a vivid sketch of the work and of the difficultics of the first Evangelists : Eph. 4:11. Compare ) 7 1 -1 9 0 0 Doctr. of App.) 6 1 -1 9 0 0 11 ff.) 8 1 1 8 0 0 5) 7 1 -1 9 0 0 Beloved, thou makest sure whatsoever thou doest unto the brethren and strangers withal) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 0 6) 7 1 -1 9 0 0 who bore witness to thy love before the church; whom thou wilt do well to help forward on their journey worthily of God;) 6 1 -1 9 0 0 ) 8 1 -1 9 0 0 7) 7 1 -1 9 0 0 for they went out for the Name s sake, taking nothing from the Gentiles) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0 8) 7 1 -1 9 0 0 We therefore ought to welcome such that we may be fellow workers with the truth) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 5.) 6 1 -1 9 0 0 ��x� �.] ) 7 1 -1 9 0 0 fideliter facis) 6 1 -1 9 0 0 V. The phrase is commonly interpreted: thou doest a faithful work, a work which answers to thy faith: so Rcum. �� . No parallel is quoted in support of such a sense of ��. The more natural rendering is rather thou makest sure ; that is, such an act will not be lost, will not fail of its due issue and reward (Apoc. 21:5). This sense falls in well with the context (comp. Apoc. 14:13), and explains the use of the two verbs, ��, ��, which are combined also in Col. 3:23.) 6 2 1 8 0 0 C p� ��.] The indefinite form (C�� as contrasted with C) marks the variety of service. For �� see John 6:28, 9:4; and for ��. �0�, Matt. 26:10.) ��v �� .] ) 7 1 -1 9 0 0 et hoc in & ) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 and strangers withal) 6 1 -1 9 0 0 . The fact that this detail is emphasised in the commendation of the hospitality of Gaius seems to imply that it had been made the occasion of unjust blame. For ��v �� compare 1 Cor. 6:6; Phil. 1:28; Eph. 2:8. Viewed rightly the fact that these brethren were strangers gave them a more pressing claim upon the common ties of brotherhood. Comp. Hebr. 13:2 note.) 5 1 1 8 0 0 6.) 6 1 -1 9 0 0 C ��. …] Those who in one particular case experienced the habitual hospitality of Gains bore open testimony to his character in a public assembly of the church where the writer was, gathered together, as it may seem, to receive their report: comp. Acts 14:26 ff. For �� . (not �� .) compare � ��. 1 Cor. 14:19, 14:35: � �� John 6:59, 18:20; 2 Macc. 14:5 ��v� �0� �� ) 7 1 -1 9 0 0 i.e.) 6 1 -1 9 0 0 a meeting of the Council. ) 7 1 -1 9 0 0 Doctr. Ap.) 6 1 -1 9 0 0 4:14 � �� p �� .) 6 1 1 8 0 0 �S� �. �. ��] ) 7 1 -1 9 0 0 quos benefaciens deduces) 6 1 -1 9 0 0 7 1 -1 9 0 0 benefacies ducens) 6 1 -1 9 0 0 ) V. Those who had before found help from Gaius now again required it for a special work. The future implies a wish which, it is assumed, will at once be fulfilled. Comp. Rom. 6:14. For �� see Acts 15:3; Tit. 3:13. The latter passage suggests that the word includes some provision for the journey as well as sympathetic attendance: Acts 21:3. St John regards the act in its completeness (��) and not in process (��). This makes the combination of the ) 7 1 -1 9 0 0 aor.) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 fut.) 6 1 -1 9 0 0 natural. For ��. compare Polyc. ) 7 1 -1 9 0 0 Phil.) 6 1 -1 9 0 0 1 �� Q�� … �� a� �� Q�� z� �� .) 6 2 1 8 0 0 �� .] Acts 10:33; James 2:8 (19); 2 Pet. 1:19; 1 Cor. 7:37 f.; Phil. 4:14.) Compare Ign. ) 7 1 -1 9 0 0 Smyrn.) 6 1 -1 9 0 0 10 �� v �� , �1 �� 0� �� , �� Q�� a� �� .) 6 1 1 8 0 0 �. �. �.] worthily of their dedication to the service of God: John 13:20. Comp. 1 Thess. 2:12; Col. 1:10 �. �� .) 5 1 1 8 0 0 7.) 6 1 -1 9 0 0 Q�r� �p� �. @�.] ) 7 1 -1 9 0 0 pro nomine enim) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 for the Name s sake) 6 1 -1 9 0 0 , that is, to make the Name better known: Rom. 1:5.) 6 1 1 8 0 0 The name is used absolutely Acts 5:41 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 40 �v �� @�. 8��). Comp. James 2:7. It is also found in the letters of Ignatius: ) 7 1 -1 9 0 0 ad Eph.) 6 1 -1 9 0 0 7 �x D�� : ) 7 1 -1 9 0 0 ad Philad.) 6 1 -1 9 0 0 10 �� x D��. Comp. ) 7 1 -1 9 0 0 ad Eph.) 6 1 -1 9 0 0 1 �� Q�r� �� A�� v ��: ) 7 1 -1 9 0 0 id.) 6 1 -1 9 0 0 3 �0 … �� @�� T�� 8�� . From the contexts it is evident that the Name is Jesus Christ , or, as it is written at length, Jesus Christ, the Son of God (John 20:31; 1 John 4:15). This Name is in essence the sum of the Christian Creed (comp. 1 Cor. 12:3; Rom. 10:9).) 6 1 1 8 0 0 When analysed it reveals the triune Name into which the Christian is baptized, Matt. 28:19. Compare also 1 Pet. 4:16 � �� @�� , i.e. ) 7 1 -1 9 0 0 Christian) 6 1 -1 9 0 0 .) 6 3 1 8 0 0 With the absolute use of the Name may be compared the absolute use of the Way ; Acts 9:2, 19:9, 19:23, 24:22.) See Additional Note.) ��] ) 7 1 -1 9 0 0 profecti sunt) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 they went forth) 6 1 -1 9 0 0 from some Church, well known to the apostle and Gaius, on a mission of Truth, as others went forth on a mission of error (2 John 7; 1 John 2:19). Comp. Acts 15:40.) 6 1 1 8 0 0 ��r� ��. …] ) 7 1 -1 9 0 0 taking nothing) 6 1 -1 9 0 0 as their habitual rule. This trait is given not as a simple fact (�P�r� ��.), but as a mark of character. These teachers refused to receive hospitality from Gentiles who were unconverted. Many reasons may have recommended such a rule. St Paul alludes frequently to difficulties which arose even from that reasonable provision by the Church which St John here claims: 1 Thess. 2:6 ff.; 1 Cor. 9:14 f.; 2 Cor. 12:16 ff. For ��. �x see Matt. 17:25.) 6 1 1 8 0 0 �x �� .] ) 7 1 -1 9 0 0 a gentilibus) 6 1 -1 9 0 0 7 1 -1 9 0 0 gentibus) 6 1 -1 9 0 0 ) V., ) 7 1 -1 9 0 0 from the Gentiles) 6 1 -1 9 0 0 to whom they carried the Gospel. The form used (��) describes character rather than mere position: Matt. 5:47, 6:7, 18:17. It does not seem to be found in the LXX.) 5 1 1 8 0 0 8.) 6 1 -1 9 0 0 �� V� …] ) 7 1 -1 9 0 0 We therefore) 6 1 -1 9 0 0 , as fellow Christians, ) 7 1 -1 9 0 0 ought) 6 1 -1 9 0 0 (are bound, 1 John 2:6 note) ) 7 1 -1 9 0 0 to receive) 6 1 -1 9 0 0 7 1 -1 9 0 0 support) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 such) 6 1 -1 9 0 0 . The word Q�� 7 1 -1 9 0 0 suscipere) 6 1 -1 9 0 0 V.) gives the notion of welcoming with hospitable support.) 6 1 1 8 0 0 5�� . ��. �� .] ) 7 1 -1 9 0 0 ut cooperateres simus veritatis) 6 1 -1 9 0 0 V. The phrase is ambiguous. The fellowship may be either with the teachers: that we may be fellow-workers with them in support of the truth ; or (better) with the truth, the substance of their teaching: that we may help the truth which is effective through them ; comp. Phil. 1:27 �� P�� and Bp Lightfoot s note. The word �� is not used elsewhere in the N. T. or LXX with the dat. It is used with the gen. of the person with whom the worker cooperates 7 1 -1 9 0 0 e.g.) 6 1 -1 9 0 0 Rom. 16:21 A ��. ��, 1 Cor. 3:9 �� ), and with the gen. of the object, 1 Cor. 3:9 ��v �� , 1 Macc. 14:5. It is also used with �0� (Col. 4:11 ��. �0� �t� ��) and �� (2 Macc. 8:7 ��x� �p� … ��p� ��.) of the object. The verb is used with the dat. of that which is helped, James 2:22 �� , 1 Macc. 12:1; and this construction is sufficient to support the connexion of ��. with �� .)

3 John 1:9

!6 1 2 8 0 0 4. ) 7 1 -1 9 0 0 The temporary triumph of ambition) 6 1 -1 9 0 0 5 1 -1 9 0 0 9, 10) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 As yet St John had not succeeded in removing the opposition from which Gaius suffered; but he makes it clear that the issue cannot be doubtful.) 8 1 1 8 0 0 9) 7 1 -1 9 0 0 I wrote a few words to the Church; but he that loveth to have the preeminence among them, Diotrephes, doth not receive us) 6 1 -1 9 0 0 . ) 8 1 -1 9 0 0 10) 7 1 -1 9 0 0 For this cause, if I come I will call to remembrance his works which he doeth, prating of us with evil words; and, since he is not content therewith neither doth he receive the brethren himself and them that would he hindereth and casteth out of the Church) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 9.) 6 1 -1 9 0 0 ��] ) 7 1 -1 9 0 0 scripsissem forsitan) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 I wrote a few words) 6 1 -1 9 0 0 . The use of �� to express something of importance is foreign to the N.T. and unsuitable to the context. St John treats his letter lightly. The letter, which may be regarded as the type of a class, has not been preserved. To escape from the difficulty supposed to be involved in the loss of an apostolic letter several early authorities introduced � (as V.).) 6 1 1 8 0 0 �� ] ) 7 1 -1 9 0 0 to the Church) 6 1 -1 9 0 0 to which Gaius belonged, as well as now to Gaius himself. St John had by this time heard that his letter had for the present failed. This is the only passage in his Epistles 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 6 is different) in which St John a Church. The word �� does not occur in his Gospel. In the Apocalypse (as here) the Church is always used of the special society in a particular place (comp. Apoc. 22:16 �v �� ); so that St John nowhere gives a distinct expression to the thought worked out in Eph. 1:22, 5:23 ff.; though he records the gift of its new life, John 20:21 ff.) 6 1 1 8 0 0 A ��. … �.] ) 7 1 -1 9 0 0 is qui amat primatum gerere in iis D.) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 he that loveth to have the preeminence among) 6 1 -1 9 0 0 7 1 -1 9 0 0 over) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 them & ) 6 1 -1 9 0 0 . The word �� occurs in late Greek (Polyb. Plut.), but �� is not quoted from any other passage. The idea of �� governs the gen. �P��, which answers to ! �� (comp. 1 Cor. 1:2 �� ., !��). It is of interest to compare the two sources of failure noticed in the two Epistles, �� (2 John 9) and ��, the undue claims to intellectual progress and to personal authority. There is nothing to indicate that Diotrephes held false opinions: his ambition only is blamed. Comp. Herm. ) 7 1 -1 9 0 0 Tim.) 6 1 -1 9 0 0 8:7, 8:4 �� v �� v ��v �� : ) 7 1 -1 9 0 0 id.) 6 1 -1 9 0 0 7.) 6 1 1 8 0 0 �P� ��. !.] In ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10 the word is used of the literal welcome of visitors: here it is naturally understood of the recognition of the apostle s wish as authoritative. Comp. 1 Macc. 10:1 �� P�� (as sovereign); 12:8, 12:43; 10:46 ��. ��; Ecclus. 6:26 ��. ��. By the use of !�� 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1 ��) St John removes the question from a personal issue. He identifies himself with the society 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 8, 12 !��, 1 John 4:6; 5:14 f.).) 5 1 1 8 0 0 10.) 6 1 -1 9 0 0 ��p �� …] St John implies that his personal presence will be decisive. By using the form p� �� there is no doubt thrown on the main fact of his coming 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 14). Comp. John 2:28.) 6 1 1 8 0 0 Q��. �P�. �. .] ) 7 1 -1 9 0 0 commoneam ejus opera) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 I will call to remembrance his works) 6 1 -1 9 0 0 , I will bring them to his notice and to the notice of others. Y�� is used with the acc. of the person (2 Pet. 1:12) and of the thing (2 Tim. 2:14), and of both (John 14:26).) 6 1 1 8 0 0 �. ��. ��. !.] ) 7 1 -1 9 0 0 verbis malignis garriens in nos) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 prating of us with) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 evil words) 6 1 -1 9 0 0 (Matt. 5:11; Acts 28:21). The adj. �� occurs 1 Tim. 5:13.) 6 1 1 8 0 0 �t ��. �v �.] ) 7 1 -1 9 0 0 quasi non ei ista sufficiant) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 and since he does not rest content therewith) 6 1 -1 9 0 0 & �� is used with the simple dat. Luke 3:14; Hebr. 13:5; 1 Tim. 6:8.) 6 1 1 8 0 0 �T�� … �� …] ) 7 1 -1 9 0 0 nec & et) 6 1 -1 9 0 0 & V. John 4:11.) 6 2 1 8 0 0 �� … ��] The verbs do not necessarily express more than the purpose and effort: comp. John 10:32 (Matt. 3:14). It is difficult to realise the circumstances of the case. It may perhaps be reasonably conjectured from A �� that Diotrephes regarded the reception of the brethren as an invasion of his authority.) ��] Luke 6:22; John 9:34 f.)

3 John 1:11

!6 1 2 8 0 0 5. ) 7 1 -1 9 0 0 The witness to the faithful disciple) 6 1 -1 9 0 0 5 1 -1 9 0 0 11, 12) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 Self-seeking may have its tempting successes, but they rest on no secure foundation. The faithful are supported by many converging testimonies.) 8 1 1 8 0 0 11) 7 1 -1 9 0 0 Beloved, imitate not that which is evil but that which is good. He that doeth good is of God; he that doeth evil hath not seen God.) 6 1 -1 9 0 0 ) 8 1 -1 9 0 0 12) 7 1 -1 9 0 0 Demetrius hath witness borne to him lad all and by the truth itself: yea we also bear witness; and thou knowest that our witness is true) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 11.) 6 1 -1 9 0 0 �� …] The transition lies in the thought of the power which Diotrephes had won by wrong means.) 6 1 1 8 0 0 �t ��] ) 7 1 -1 9 0 0 noli imitari) 6 1 -1 9 0 0 V. Comp. 2 Thess. 3:7, 3:9; Hebr. 13:7. The noun �� occurs several times: ) 7 1 -1 9 0 0 e.g.) 6 1 -1 9 0 0 1 Cor. 4:16; Eph. 5:1.) 6 1 1 8 0 0 �x �. … �x�. …] ) 7 1 -1 9 0 0 malum) 6 1 -1 9 0 0 & ) 7 1 -1 9 0 0 quod bonum est) 6 1 -1 9 0 0 V. Rom. 12:21.) 6 3 1 8 0 0 ��. … ��. …] Mk. 3:4; Luke 6:9; 1 Pet. 3:17.) � �� . . … �P� ��. �. �. …] The two stages of divine relationship correspond with the two characters. He who does good proves by his action that his life springs from God as its source (�6�� . �.. Addit. Note on 1 John 3:1): he who does evil has not made the first step towards participation in the Divine Nature (1 John 3:6 note). In one sense the vision of God (the Father) in Christ (John 14:9) is the condition of fellowship with Him: in another sense the vision of God as God lies beyond the power of man (John 1:18).) It is likely that here, as elsewhere, St John points to men who professed to have deeper insight into truth and disparaged the importance of virtuous action.) 5 1 1 8 0 0 12.) 6 1 -1 9 0 0 ��. ��.] From the unfaithful St John turns to the faithful: from the evil to the good. It is likely from the context that Demetrius was the bearer of the letter. For ��. �� see John 3:26; Luke 4:22; Acts 15:8; and in pass. Acts 6:3; 10:22; 16:2; 22:12; 1 Tim. 5:10, &c.) 6 1 1 8 0 0 St John appeals to a threefold witness given in favour of Demetrius (1) Q�x �. ) 7 1 -1 9 0 0 by all) 6 1 -1 9 0 0 , that is the general witness of men arising out of the experience of life; (2) Q�� P�. �. �. ) 7 1 -1 9 0 0 by the Truth itself) 6 1 -1 9 0 0 , so far as the ideal of Christianity was seen to be realised by him; (3) ��v !�. �r ��. ) 7 1 -1 9 0 0 yea and we also bear witness:) 6 1 -1 9 0 0 St John and those with him spoke with the authority of the Church.) 6 2 1 8 0 0 For the combination ��., �� see John 5:33, 5:36. The witness given in the past was still effective while it was also complete: the witness of St John came with present fresh force.) Q�x �.] ) 7 1 -1 9 0 0 by all) 6 1 -1 9 0 0 . It is possible that these words are to be taken quite generally: 1 Tim. 3:7; though it is not necessary to extend them beyond the circle of Christians.) 6 3 1 8 0 0 �� … �� …] See 1 John 1:3.) ��v �6��] The words in John 21:24 sound like an echo of this sentence.) This verse serves the purpose of a commendatory letter (��t �� 2 Cor. 3:1).)

3 John 1:13

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!6 1 3 8 0 0
6. ) 7 1 -1 9 0 0
The conclusion) 6 1 -1 9 0 0
5 1 -1 9 0 0
13 15) 6 1 -1 9 0 0
).) 8 1 2 8 0 0
13) 7 1 -1 9 0 0
I had many things to write to thee, howbeit I will not write to thee with ink and pen;) 6 1 -1 9 0 0
) 8 1 -1 9 0 0
14) 7 1 -1 9 0 0
but I hope to see thee shortly, and we will speak face to face) 6 1 -1 9 0 0
.) 8 1 2 8 0 0
15) 7 1 -1 9 0 0
Peace be to thee: the friends salute thee: salute the friends by name) 6 1 -1 9 0 0
.) 5 1 2 8 0 0
13.) 6 1 -1 9 0 0
�6��] The writer goes back to the time when the letter was begun. See 2 John 12. The variations in form are worth notice: �� P� ��, �6�� P �� Q�� , �� p �� v ��, ��p �� v �� x� Q., �P�. �� 0�� . If the second Epistle was addressed to a Church it would not be difficult to shew that there is a fitness in the subtle differences in tone.) 5 1 2 8 0 0
15.) 6 1 -1 9 0 0
�0�� ] ) 7 1 -1 9 0 0
Peace be to thee) 6 1 -1 9 0 0: 1 Pet. 5:14. As a formula of greeting: Luke 10:5; 24:36; John 20:19, 20:21, 20:26. And so (in combination with other words) in epistolary salutations: 2 John 3 note.) 6 2 2 8 0 0 �1 ��] our friends. The word does not occur again in the Epistles in this connexion. Comp. Acts 27:3. It gives a faint glimpse of personal relationships. Comp. John 15:13 ff.) �� D��] ) 7 1 -1 9 0 0 per nomen) 6 1 -1 9 0 0 V. Comp. John 10:3 (20:16). Polyc. ) 7 1 -1 9 0 0 Phil.) 6 1 -1 9 0 0 13 �� … �� D��.) 7 1 1 8 0 0 Additional Note on v. 7. The Divine Name) 6 1 2 8 0 0 The idea of the Name 9 1 -1 9 0 0 ��) 6 1 -1 9 0 0 , D��) has a far deeper significance in Biblical language than in our own. As applied to God it expresses that which has been made known of Him; or, more exactly to distinguish the two factors in the revelation, that which he has made known of Himself, and which man can apprehend as addressed to him. Thus the Name of God does not represent His Essence as He is in Himself but the manifestation of Himself which He has been pleased to give: that view of His Being and Character by which it is His will to be known, and under which He authorises man to address Him (comp. Gen. 16:13, 32:29; Ex. 6:3). And as applied to men the new name symbolises a new state, a new work and new powers for its fulfilment (Apoc. 2:17, 3:12, 22:4).) 6 1 2 8 0 0 Under this aspect the name of God is used in two ways. It may express some particular revelation, expressed by one definite title 7 1 -1 9 0 0 El-Shaddai, Jehovah, Father) 6 1 -1 9 0 0 ), or the whole sum of these manifold revelations taken together as one supreme Revelation 7 1 -1 9 0 0 God) 6 1 -1 9 0 0 ).) 6 1 2 8 0 0 Hence it comes to pass that the Name often stands for God Himself so far as it brings Him before man: Ex. 23:21 7 1 -1 9 0 0 i.e.) 6 1 -1 9 0 0 the Angel of the Covenant); 1 K. 8:29 (the place of which Thou hast said: My Name shall be there); Is. 30:27 (Behold the Name of the Lord cometh from far).) 6 3 2 8 0 0 To blaspheme the Name was the same as blaspheming the Name of the Lord (Lev. 24:11, 24:16), that is blaspheming God as He had revealed Himself through Moses to His people (comp. Ex. 6:3). And in the Acts (3:13, 3:16) it is said that the Name of Jesus, the Servant of the God of Abraham and Isaac and Jacob gave strength to the lame man (comp. Acts 4:30, 4:12).) It follows as a natural consequence that the Divine Names in the Bible give in a broad outline the course of revelation.) There is first the general name ) 7 1 -1 9 0 0 El, Elohim) 6 1 -1 9 0 0 , which expresses man s feeling after God, apart from any special revelation.) 6 1 2 8 0 0 Then follows the patriarchal title ) 7 1 -1 9 0 0 El-Shaddai) 6 1 -1 9 0 0 , which indicates the exercise of the sovereign might of God for the fulfilment of His counsel.) 6 1 2 8 0 0 Then the covenant name ) 7 1 -1 9 0 0 Jehovah) 6 1 -1 9 0 0 , which is developed in the titles the Holy One, the Lord of Hosts. ) 6 3 2 8 0 0 Then follows a silence, when the Divine Name is unspoken.) At last the revelation of the Father is given: A �� v ��t� Q�� v �� v ��x� Q�� (John 20:17).) Two names present the two main views of God in the O. T., ) 7 1 -1 9 0 0 Elohim) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 Jehovah) 6 1 -1 9 0 0 . The former, the generic name, gathers up what St Paul speaks of as �x ��x� �� … ! �� P�� v �� (Rom. 1:19 f.), all that man is made to recognise little by little from the study of his own constitution and the world without. The latter, the proper name, gathers up all that God made known of Himself in His dealings with His people during the discipline of the first Covenant. Speaking generally ) 7 1 -1 9 0 0 Elohim) 6 1 -1 9 0 0 describes the God of Nature, ) 7 1 -1 9 0 0 Jehovah) 6 1 -1 9 0 0 the God of revelation. The former includes the ideas of the creation, preservation, and general fixed government of finite things: the latter, the idea of living, progressive intercourse with men, of whom Israel were for the time the representatives. The great confession of the chosen people was to declare that the God of revelation is the God for Whom man s soul craves, One in His infinite perfections: Deut. 6:4 ) 7 1 -1 9 0 0 Jehovah) 6 1 -1 9 0 0 our ) 7 1 -1 9 0 0 Elohim) 6 1 -1 9 0 0 7 1 -1 9 0 0 or) 6 1 -1 9 0 0 is our ) 7 1 -1 9 0 0 Elohim) 6 1 -1 9 0 0 ), ) 7 1 -1 9 0 0 Jehovah) 6 1 -1 9 0 0 is One (comp. 1 John 5:20). For the use of the Name absolutely see 2 Sam. 6:2 (R. V.).) 6 3 2 8 0 0 Not to dwell in detail here upon the Divine Names in the O. T. it must be noticed that the idea of the Name is no less prominent in the N. T. Thus the Lord characterises His own Mission as a Coming in the Name of His Father (John 5:43); and the Mission of the Holy Spirit as a Mission in His Name (John 14:26 C �� A ��t� � �� @�� ). He glorified His Father and manifested His Father s Name to men (John 17:4, 17:6); and it is the work of the Holy Spirit to glorify Him, and to take of His and declare it to His disciples (John 16:14). In the one case, if we may so speak, the Name of the Father was completely shewn: God was made known perfectly in this relation by the fact of the Incarnation.

In the other case the Church is learning little by little the Name of the Son.) The most complete expression of the Divine Name is that given in Matt. 28:19 �x D�� x� ��v �� 1�� v �� , but the essence of this Name so written at length is the simple Name Jesus Christ or the Lord Jesus, or even Jesus alone, when the context determines the office attached to it: D� 8. ��. (Acts 2:38, 3:6, 4:10, 8:12, 10:48, 16:18; D�. �� 8. Acts 8:16 (9:14) (15:26), 19:5, 19:13, 19:17, 21:13; D�. 8. Acts 4:18 (30), 5:40, 9:27, 26:9).) In the Epistles the Name of revelation, the Lord s Name, occurs in several forms: the Name of Christ : 1 Pet. 4:14(16); the Name of the Lord : James 5:14 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10); the Name of our Lord Jesus : 2 Thess. 1:12; the Name of our Lord Jesus Christ : 1 Cor. 1:2, 1:10; Rom. 1:5; Eph. 5:20; the Name of Jesus : Phil. 2:10. Compare Additional Note on 1 John 3:23.) 6 4 2 8 0 0 The phrase the Name of God is found in the Epistles only in 1 Tim. 6:1, besides quotations from the LXX. (Hebr. 6:10, 13:15), and the context explains its use. In the Apocalypse it occurs 16:9 (comp. 3:12).) The characteristic Name of God in the N. T. is the Father (Matt. 6:9; John 12:28; comp. Additional Note on 1:2).) From what has been said the full force of the phrases to believe in the name (�� 0� �x D�. 1 John 5:13 note), to ask in the name (John 14:13 note), to be gathered in (into �0�) the name (Matt. 18:20), to have life in the name (John 20:31) becomes evident. In every case the Name brings before the mind that aspect of the Divine Person which is realised by faith in each action of the spiritual life.) In close connexion with the idea of the Divine Name is that of the Divine Glory (Introd. to Gosp. of St John pp. 47. ff.). The Name expresses the revelation as it is apprehended and used by man.

Man is called by the Name and employs it. The Glory expresses rather the manifestation of the Divine as Divine, as a partial disclosure of the Divine Majesty not directly intelligible by man (comp. Ex. 33:18 ff.). In this relation it is of interest to notice that while St John s Gospel is, in one aspect, a record of the unfolding of the Divine Glory in Christ, there is no mention of Glory in his Epistles. This is the more remarkable since the idea of Glory is found in the Apocalypse and in all the other Epistles except that to Philemon.)

Westcott's Commentaries

Brooke Foss Westcott (1825–1901) was an English biblical scholar, Bishop of Durham, and Regius Professor of Divinity at Cambridge, best known for his collaboration with F.J.A. Hort in producing the landmark critical edition of the Greek New Testament. His commentaries on the Gospel of John, Hebrews, …

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