Bible Heaven/Bible Heaven.iso/robertsn/rwp-3jo/3jo1.rwp

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1:1 {The beloved} (\tôi agapêtôi\). Four times in this short
letter this verbal adjective is used of Gaius (here, #2,5,11|).
See #2Jo 1:1| for the same phrase here, "whom I love in truth."

1:2 {I pray} (\euchomai\). Here only in John's writings. See #Ro
9:3|. {In all things} (\peri pantôn\). To be taken with
\euodousthai\ and like \peri\ in #1Co 16:1|, "concerning all
things." {Thou mayest prosper} (\se euodousthai\). Infinitive in
indirect discourse (object infinitive) after \euchomai\, with
accusative of general reference \se\ (as to thee). \Euodoô\ is
old verb (from \euodos\, \eu\ and \hodos\, prosperous in a
journey), to have a good journey, to prosper, in LXX, in N.T.
only this verse (twice), #1Co 16:2; Ro 1:10|. {Be in health}
(\hugiainein\). In Paul this word always means sound teaching
(#1Ti 1:10; 6:3|), but here and in #Lu 5:31; 7:10; 15:27|, of
bodily health. Brooke wonders if Gaius' health had caused his
friends anxiety. {Even as thy soul prospereth} (\kathôs euodoutai
sou hê psuchê\). A remarkable comparison which assumes the
welfare (present middle indicative of \euodoô\) of his soul
(\psuchê\ here as the principle of the higher life as in #Joh
12:27|, not of the natural life as in #Mt 6:25|).

1:3 {I rejoiced greatly} (\echarên lian\). As in #2Jo 1:4; Php
4:10|, not epistolary aorist, but reference to his emotions at
the good tidings about Gaius. {When brethren came} (\erchomenôn
adelphôn\). Genitive absolute with present middle participle of
\erchomai\, and so with \marturountôn\ (bare witness, present
active participle of \martureô\). Present participle here denotes
repetition, from time to time. {To the truth} (\têi alêtheiâi\).
Dative case. "As always in the Johannine writings, 'truth' covers
every sphere of life, moral, intellectual, spiritual" (Brooke).
{Even as thou walkest in truth} (\kathôs su en alêtheiâi
peripateis\). "Thou" in contrast to Diotrephes (verse #9|) and
others like him. On \peripateô\ see #1Jo 1:6| and on \en
alêtheiâi\ see #2Jo 1:4|.

1:4 {Greater} (\meizoteran\). A double comparative with \-teros\
added to \meizôn\, like our "lesser" and like \mallon kreisson\
(more better) in #Php 1:23|. In #Eph 3:8| we have
\elachistoterôi\, a comparative on a superlative. Like forms
occur in the vernacular papyri and even in Homer (\cheiroteros\,
more worse) as also in Shakespeare. {Joy} (\charan\). B reads
\charin\ (grace). {Than this} (\toutôn\). Ablative neuter plural
after the comparative. {To hear of} (\hina akouô\). Object clause
(epexegetic) with \hina\ and \akouô\, the present active
subjunctive (keep on hearing of) in apposition with \toutôn\,
{Walking in truth} (\en alêtheiâi peripatounta\). As in #2Jo
1:4|, which see. By the use of \tekna\ John may mean that Gaius
is one of his converts (#1Ti 1:1|).

1:5 {A faithful work} (\piston\). Either thus or "thou makest
sure," after an example in Xenophon quoted by Wettstein (\poiein
pista\) and parallel to \kaina poieô\ in #Re 21:5|. But it is not
certain. {In whatsoever thou doest} (\ho ean ergasêi\).
Indefinite relative with modal \ean\ (=\an\) and the first aorist
middle subjunctive of \ergazomai\. See #Col 3:23| for both
\poieô\ and \ergazomai\ in the same sentence. {And strangers
withal} (\kai touto xenous\). "And that too" (accusative of
general reference as in #1Co 6:6; Php 1:28; Eph 2:8|). This
praise of hospitality (#Ro 12:13; 1Pe 4:9; 1Ti 3:2; 5:10; Tit
1:8; Heb 13:2|) shows that in #2Jo 1:10| John has a peculiar case
in mind.

1:6 {Before the church} (\enôpion ekklêsias\). Public meeting as
the anarthrous use of \ekklêsia\ indicates, like \en ekklêsiâi\
in #1Co 14:19,35|. {Thou wilt do well} (\kalôs poiêseis\). Future
active of \poieô\ with adverb \kalôs\, a common polite phrase in
letters (papyri) like our "please." See also #Ac 10:33; Jas 2:19;
1Co 7:37f.; Php 4:14; 2Pe 1:19|. {To set forward on their
journey} (\propempsas\). First aorist active participle
(simultaneous action) of \propempô\, to send forward, "sending
forward," old word, in N.T. in #Ac 15:3; 20:38; 21:5; 1Co
16:6,11; 2Co 1:16; Ro 15:24; Tit 3:13|. {Worthily of God} (\axiôs
tou theou\). Precisely this phrase in #1Th 2:12| and the genitive
with \axiôs\ also in #Ro 16:2; Php 1:27; Col 1:10; Eph 4:1|. See
#Joh 13:20| for Christ's words on the subject. "Since they are
God's representatives, treat them as you would God" (Holtzmann).
From Homer's time (_Od_. XV. 74) it was customary to speed the
parting guest, sometimes accompanying him, sometimes providing
money and food. Rabbis were so escorted and Paul alludes to the
same gracious custom in #Ro 15:24; Tit 3:13|.

1:7 {For the sake of the Name} (\huper tou onomatos\). The name
of Jesus. See #Ac 5:4; Ro 1:5| for \huper tou onomatos\ and #Jas
2:7| for the absolute use of "the name" as in #1Pe 4:16|. "This
name is in essence the sum of the Christian creed" (Westcott) as
in #1Co 12:3; Ro 10:9|. It is like the absolute use of "the Way"
(#Ac 9:2; 19:9,23; 24:22|). {Taking nothing} (\mêden
lambanontes\). Present active participle with the usual negative
with participles (#1Jo 2:4|). {Of the Gentiles} (\apo tôn
ethnikôn\). Instead of the usual \ethnôn\ (#Lu 2:32|), late
adjective for what is peculiar to a people (\ethnos\) and then
for the people themselves (Polybius, Diodorus, not in LXX), in
N.T. only here, #Mt 5:47; 6:7; 18:17|. Like our heathen, pagan.
John is anxious that Christian missionaries receive nothing from
the heathen, as our missionaries have to watch against the charge
of being after money. There were many travelling lecturers out
for money. Paul in #1Co 9| defends the right of preachers to pay,
but refuses himself to accept it from Corinth because it would be
misunderstood (cf. #1Th 2:6ff.; 2Co 12:16ff. 12:16ff.|). Note
\apo\ here as in collecting taxes (#Mt 17:25|) rather than
\para\, which may be suggestive.

1:8 {Ought} (\opheilomen\). See for this word #1Jo 2:6; 3:16;
4:11|. {To welcome} (\hupolambanein\). Present active infinitive
(habit of welcoming) of \hupolambanô\, old word, to take up
under, to carry off (#Ac 1:9|), to reply (#Lu 10:30|), to suppose
(#Ac 2:15|), only here in N.T. in this sense of receiving
hospitably or to take under one's protection like \hupodechomai\
(#Lu 10:38|). {Such} (\tous toioutous\). "The such" according to
the Greek idiom (#1Co 16:16,18|). {That we may be} (\hina
ginômetha\). Purpose clause with \hina\ and the present middle
subjunctive of \ginomai\, "that we may keep on becoming."
{Fellow-workers} (\sunergoi\). Old compound (\sun, ergon\). {With
the truth} (\têi alêtheiâi\). So associative instrumental case
with \sun\ in \sunergoi\, but it is not certain that this is the
idea, though \sunergeô\ is so used with \ergois\ in #Jas 2:22|.
\Sunergos\ itself occurs with the genitive of the person as in
\theou sunergoi\ (#1Co 3:9|) or with genitive of the thing \tês
charâs\ (#1Co 3:9|). So then here the meaning may be either
"co-workers with such brethren for the truth" (dative of
advantage) or "co-workers with the truth" (associative
instrumental case).

1:9 {I wrote somewhat unto the church} (\egrapsa ti têi
ekklêsiâi\). A few MSS. add \an\ to indicate that he had not
written (conclusion of second-class condition), clearly spurious.
Not epistolary aorist nor a reference to II John as Findlay
holds, but an allusion to a brief letter of commendation (#Ac
18:27; 2Co 3:1; Col 4:10|) sent along with the brethren in verses
#5-7| or to some other itinerant brethren. Westcott wrongly
thinks that \ti\ is never used of anything important in the N.T.
(#Ac 8:9; Ga 6:3|), and hence that this lost letter was
unimportant. It may have been brief and a mere introduction.
\Diotrephes\ (\Dios\ and \trephô\, nourished by Zeus). This
ambitious leader and sympathiser with the Gnostics would probably
prevent the letter referred to being read to the church, whether
it was II John condemning the Gnostics or another letter
commending Demetrius and John's missionaries. Hence he sends
Gaius this personal letter warning against Diotrephes. {Who
loveth to have the preeminence among them} (\ho philoprôteuôn
autôn\). 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 \philoprôtos\, fond of being first (Plutarch), and made like
\philoponeô\ (papyri), to be fond of toil. This ambition of
Diotrephes does not prove that he was a bishop over elders, as
was true in the second century (as Ignatius shows). He may have
been an elder (bishop) or deacon, but clearly desired to rule the
whole church. Some forty years ago I wrote an article on
Diotrephes for a denominational paper. The editor told me that
twenty-five deacons stopped the paper to show their resentment
against being personally attacked in the paper. {Receiveth us
not} (\ouk epidechetai hêmâs\). Present active indicative of this
old compound, in N.T. only here and verse #10|. Diotrephes
refused to accept John's authority or those who sided with him,
John's missionaries or delegates (cf. #Mt 10:40|).

1:10 {If I come} (\ean elthô\). Condition of third class with
\ean\ and second aorist active subjunctive of \erchomai\. He
hopes to come (verse #14|), as he had said in #2Jo 1:12| (one
argument for identifying II John with the letter in #3Jo 1:9|).
{I will bring to remembrance} (\hupomnêsô\). Future active
indicative of \hupomimnêskô\, old compound (#Joh 14:26; 2Pe
1:12|). The aged apostle is not afraid of Diotrephes and here
defies him. {Which he doeth} (\ha poiei\). Present active
indicative, "which he keeps on doing." {Prating against us}
(\phluarôn hêmâs\). Present active participle of old verb (from
\phluaros\, babbling #1Ti 5:13|), to accuse idly and so falsely,
here only in N.T. with accusative \hêmâs\ (us). {With wicked
words} (\logois ponêrois\). Instrumental case. Not simply foolish
chatter, but malevolent words. {Not content} (\mê arkoumenos\).
Present passive participle of \arkeô\ with usual negative \mê\.
For this verb in this sense see #1Ti 6:8; Heb 13:5|, only there
\epi\ is absent. John knows that the conduct of Diotrephes will
not stand the light. See Paul's threats of exposure (#1Co 4:21;
2Co 10:11; 13:1-3|). And John is the apostle of love all the
same. {He himself} (\autos\). That was bad enough. {Them that
would} (\tous boulomenous\). "Those willing or wishing or receive
the brethren" from John. {He forbiddeth} (\kôluei\). "He
hinders." Present active indicative of \kôluô\ and means either
actual success in one case (punctiliar use of the present
indicative) or repetition in several instances (linear action) or
conative action attempted, but not successful as in #Mt 3:14|
(this same verb) and #Joh 10:32|. {Casteth them out of the
church} (\ek tês ekklêsias ekballei\). Here again \ekballei\ can
be understood in various ways, like \kôluei\. This verb occurs in
#Joh 2:15| for casting out of the temple the profaners of it and
for casting the blind man out of the synagogue (#Joh 9:34f.|). If
this ancient "church-boss" did not succeed in expelling John's
adherents from the church, he certainly tried to do it.

1:11 {Imitate not} (\mê mimou\). Present middle imperative in
prohibition (do not have the habit of imitating) of \mimeomai\
(from \mimos\, actor, mimic), old word, in N.T. only here, #2Th
3:7,9; Heb 13:7|. {That which is evil} (\to kakon\). "The bad,"
as in #Ro 12:21| (neuter singular abstract). {But that which is
good} (\alla to agathon\). "But the good." As in #Ro 12:21|
again. Probably by the contrast between Diotrephes and Demetrius.
{He that doeth good} (\ho agathopoiôn\). Articular present active
participle of \agathopoieô\, late and rare verb, in contrast with
\ho kakopoiôn\ (old and common verb) as in #Mr 3:4; Lu 6:9; 1Pe
3:17|. {Is of God} (\ek tou theou estin\). As in #1Jo 3:9f|.
{Hath not seen God} (\ouch heôraken 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.

1:12 {Demetrius hath the witness of all men} (\Dêmêtriôi
memarturêtai hupo pantôn\). Perfect passive indicative of
\martureô\, "it has been witnessed to Demetrius (dative case) by
all." We know nothing else about him, unless, as is unlikely, he
be identified with Demas as a shortened form (#Phm 1:24; Col 4:4;
2Ti 4:10|), who has come back after his desertion or with the
Ephesian silversmith (#Ac 19:21ff.|), who may have been converted
under John's ministry, which one would like to believe, though
there is no evidence for it. He may indeed be the bearer of this
letter from Ephesus to Gaius and may also have come under
suspicion for some reason and hence John's warm commendation.
{And of the truth itself} (\kai hupo autês tês alêtheias\). 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. {Yea we also} (\kai
hêmeis de\). A third witness to Demetrius, that is John himself
(literary plural). {Thou knowest} (\oidas\). "The words in #Joh
21:24| sound like an echo of this sentence" (Westcott). John knew
Demetrius well in Ephesus.

1:13 {I had} (\eichon\). Imperfect active of \echô\, when I began
to write (\grapsai\, ingressive aorist active infinitive of
\graphô\). {I am unwilling to write} (\ou thelô graphein\). "I do
not wish to go on writing them. {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 #Mt 11:7| for \kalamos\,
used for papyrus and parchment, as \grapheion\ (a sharp stilus)
for wax tablets.

1:14 {I hope} (\elpizô\) {--We shall speak} (\lalêsomen\).
Literary plural really singular like \elpizô\. {Face to face}
(\stoma pros stoma\). As in #2Jo 1:12|.

{Peace to thee} (\eirênê soi\). _Pax tibi_ like the Jewish
greeting _shalôm_ (#Lu 10:5; 24:36; Joh 20:19,21|). {The friends}
(\hoi philoi\). Those in Ephesus. {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|, the
only other N.T. example of \kat' onoma\). The idiom is common in
the papyri letters (Deissmann, _Light_, etc., p. 193, note 21).