3 John 1
Commentary from 9 fathers
Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.
Ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή.
Возлю́бленне, во всѣ́хъ молю́сѧ (ѡ҆ тебѣ̀) благоспѣ́ѧтисѧ тебѣ̀ и҆ здра́вствовати, ꙗ҆́коже благоспѣ́етсѧ тебѣ̀ дꙋша̀.
Things are going well for Gaius because his soul is carrying on in good works as the will of his mind directs him.
Introductory Commentary on 3 John
Dearly beloved, I wish that you may prosper in all things and be in good health, just as your soul prospers. "just as your soul prospers." It acts prosperously, namely in the state that is according to the Gospel.
Commentary on 3 John
Beloved, I pray that in all things, etc. He says, I frequent prayers to the Lord, that you may complete well what you do well. And just as now your soul, that is, the internal intention of your mind prospers, that is, advances in abundant works of alms, and the liberality of a bountiful mind, and the resources of money which you share with the needy, so may you always be able to lead a life full of virtues with the Lord’s help.
Commentary on the Catholic Epistles
The Apostle writes this epistle with the purpose of bestowing praise upon certain brethren. He writes to Gaius, of whom he testifies that he receives many strangers, and for this bestows upon him great praise. For "he who does good is of God," he says (3 John 1:11). He further encourages him by the fact that he disapproves of Diotrephes, who does not wish to act in this way. He praises Demetrius, who acts in the same manner as Gaius, and gives a true testimony of his virtue. "As your soul prospers"; and it prospers in the life according to the Gospel.
Commentary on 3 John
For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς.
Возра́довахсѧ ѕѣлѡ̀, прише́дшымъ бра́тїѧмъ и҆ свидѣ́тельствꙋющымъ твою̀ и҆́стинꙋ, ꙗ҆́коже ты̀ во и҆́стинѣ хо́диши.
The truth of Gaius’s life was seen in the perfection of his works. He was a man who went about without any guile in thought, word or deed. Instead of that, he followed the commandments of God to the best of his ability.
Introductory Commentary on 3 John
I rejoiced greatly when the brothers came and bore witness to your truth, as you walk in the truth. "you walk in the truth." He walks in truth who walks in the righteous simplicity of the Gospel. However, to walk does not refer to the motion of limbs, since such steps, passing from one place to another, are common to all animals that have feet; but it signifies an ordered and measured progress according to the keen affection of the mind, which few attain, even among those who are not lacking in understanding.
Commentary on 3 John
He who walks in the truth is one who walks according to the simplicity of the Gospel. By the word "walk" one must understand not the movement of feet, for such stepping motion from place to place is characteristic of every animal that has legs, but the orderly and sober progress in the strivings of the soul, which few achieve even among those who possess reason.
Commentary on 3 John
I have no greater joy than to hear that my children walk in truth.
μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν ἀληθείᾳ περιπατοῦντα.
Бо́льши сеѧ̀ не и҆́мамъ ра́дости, да слы́шꙋ моѧ̑ ча̑да во и҆́стинѣ ходѧ̑ща.
I have no greater joy than to hear that my children are walking in the truth. "no greater joy than." The term "greater" (µειζοτέραν) according to the practice of the Greek language is not a suitable comparative expression, but it is placed as if seeking a more fervent exaggeration, and thus the comparative is formed from the comparative.
Commentary on 3 John
I have no greater joy than this, etc. That is, that I recognize those whom I have begotten to God by preaching or baptizing, observing the truth both of right faith and good operation.
Commentary on the Catholic Epistles
The expression μειζοτέραν is not in accord with the elegance of the Greek language; for to the comparative degree (μείζονα) yet another comparative suffix (-τερ) has been added.
Commentary on 3 John
Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ εἰς τοὺς ξένους,
Возлю́бленне, вѣ́рнѡ твори́ши, є҆́же а҆́ще дѣ́лаеши въ бра́тїю и҆ въ стра̑нныѧ,
Dearly beloved, you faithfully do whatever you work for the brothers and for the guests, who have borne witness to your love in the sight of the Church; if you have led them to God worthily, you will benefit. For they went forth for His name, taking nothing from the Gentiles. "you faithfully do," this is what befits a faithful man.
Commentary on 3 John
Beloved, you act faithfully in whatever you work for the brethren, etc. You act faithfully, he says, as if he said: Just as you are truly faithful, so you act, showing your faith by your works.
Commentary on the Catholic Epistles
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:
οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας, οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ Θεοῦ.
и҆̀же свидѣ́тельствоваша ѡ҆ твое́й любвѝ пред̾ цр҃ковїю: и҆̀хже предпосла́въ досто́йнѡ бг҃ꙋ, до́брѣ твори́ши,
Visitors praised Gaius to the rest of the church because of his generous hospitality to those who were in God’s service.
Introductory Commentary on 3 John
Because that for his name's sake they went forth, taking nothing of the Gentiles.
ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον, μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν.
ѡ҆ и҆́мени бо є҆гѡ̀ и҆зыдо́ша, ничто́же прїе́млюще ѿ ꙗ҆зы̑къ.
This means that the servants of God have accepted no assistance from those who are not believers.
Introductory Commentary on 3 John
For they went out for the sake of the name, accepting nothing from the Gentiles. When it says for the name, it is to be understood as of the Lord Jesus Christ. For the ancients spoke in this manner. And for two reasons, they went out for the name of the Lord, either to preach, evidently coming of their own accord in the name of Him, or because of the faith and confession of the holy name, they were expelled from their homeland by their fellow citizens or relatives.
Commentary on the Catholic Epistles
We therefore ought to receive such, that we might be fellowhelpers to the truth.
ἡμεῖς οὖν ὀφείλομεν ἀπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ.
Мы̀ ᲂу҆̀бо до́лжни є҆смы̀ прїима́ти таковы́хъ, да поспѣ̑шницы бꙋ́демъ и҆́стинѣ.
Therefore, we ought to receive such as these, that we may be fellow workers for the truth. "we ought to receive." ᾽Απολαμδάνειν is taken for ἀναλαμδάνεσθαι, that is, to receive as when it is said: "They received me like a lion ready for prey." (Ps. 17:12) Moreover, this instructs us not to wait for the needy until they come to us, but rather to run to and follow them: like Abraham and Lot. (Gen. 8)
Commentary on 3 John
Hence it is said to Gaius through John concerning certain traveling brothers: "For they went forth for the name of Christ, taking nothing from the Gentiles. We therefore ought to receive such persons, that we may be fellow workers for the truth." For he who provides temporal assistance to those who have spiritual gifts becomes a fellow worker in those very spiritual gifts. For since few are those who receive spiritual gifts, and many are those who abound in temporal things, through this the rich insert themselves into the virtues of the poor: by providing comfort to those same holy poor from their riches.
40 Homilies on the Gospels, Homily 20
John teaches us that we should not wait for such needy people to come to us but should rather go out and look for them, for that is what Lot and Abraham did.
Catena
Therefore, we ought to support such men, etc. The blessed John, who had left all things for Christ, aligns himself with the person of believing rich men, so that he might make them more eager to have compassion on the poor and strangers: nor should it be doubted that he could have truly said what we read Paul to have said: "You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by so laboring you must help the weak, and remember the words of the Lord Jesus, how he said: It is more blessed to give than to receive" (Acts 20). But he calls them co-workers of the truth, because he who provides temporal support to those who have spiritual gifts, becomes a co-worker in those spiritual gifts themselves. For since there are few who have received spiritual gifts, and many who are rich in temporal things, by this the rich incorporate themselves into the virtues of the poor, while they share their riches with these holy poor. Hence the Lord also says: "Whoever receives a prophet in the name of a prophet shall receive a prophet’s reward; and whoever receives a righteous man in the name of a righteous man shall receive a righteous man’s reward” (Matthew 10).
Commentary on the Catholic Epistles
"To receive" is used in the sense of "to take up," "to seize." By this the Apostle teaches us not to wait for the needy to come to us, but to run to meet them ourselves and entreat them to come to us, as Abraham and Lot did (Gen. 18:2–3; 19:1–2).
Commentary on 3 John
I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
Ἔγραψα τῇ ἐκκλησίᾳ· ἀλλ᾿ ὁ φιλοπρωτεύων αὐτῶν Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς.
Писа́хъ цр҃кви: но первенстволю́бецъ и҆́хъ дїотре́фъ не прїе́млетъ на́съ.
This verse teaches us that we ought to bear the abuse of those who insult us with equanimity, but sometimes we have to protest it because if we do not do so, these people will corrupt the minds of those who might otherwise have heard something good about us.
Introductory Commentary on 3 John
9–10I wrote to the church, but Diotrephes, who loves to be first among them, does not receive us. Therefore, if I come, I will bring to light the works he is doing, gossiping wickedly about us. And not content with that, he not only does not receive the brothers himself, but also forbids those who want to receive them and expels them from the congregation. "I will bring to light the works he is doing." If it is commanded that evil should not be repaid with evil (Rom. 12:17), what is it that he now threatens? Therefore, we say that this command is so that we do not repay evil to him who has sinned only against ourselves: For if it is a sin against us, and it brings an obstacle to faith, it should be referred to such, as Paul did to Elymas who was perverting the ways of the Lord. (Acts 13:10) "gossiping wickedly." That is, throwing insults and cursing.
Commentary on 3 John
I would have written to the church, but he who loves to have the preeminence among them, etc. Diotrephes, it seems, was an arch-heretic of that time, someone proud and insolent, preferring to usurp the preeminence of knowledge by teaching new doctrines, rather than humbly listening to the commands of the ancient holy Church, which John preached. Hence, aptly, Diotrephes is humorously derided, or interpreted as "mad elegance," to signify with his name even the perfidy of his heart.
Commentary on the Catholic Epistles
Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.
διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς φλυαρῶν ἡμᾶς· καὶ μὴ ἀρκούμενος ἐπὶ τούτοις οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς καὶ τοὺς βουλομένους κωλύει καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει.
Сегѡ̀ ра́ди, а҆́ще прїидꙋ̀, воспомѧнꙋ̀ є҆гѡ̀ дѣла̀, ꙗ҆́же твори́тъ, словесы̀ лꙋка́выми ᲂу҆корѧ́ѧ на́съ: и҆ недово́ленъ быва́ѧ ѡ҆ си́хъ, ни са́мъ прїе́млетъ бра́тїю, и҆ хотѧ́щымъ возбранѧ́етъ, и҆ ѿ цр҃кве и҆зго́нитъ.
For this reason, if I come, I will bring up his deeds. That is, by openly reproving, I will bring his works to the knowledge of all. Just like the apostle Paul said: "What do you desire? Shall I come to you with a rod?"
Commentary on the Catholic Epistles
He acts, talking against us with malicious words. It should be noted that we should not arouse the tongues of detractors by our fault, lest they perish, but we should equally bear those that are incited by their own malice, so that merit may increase for us; sometimes, however, we should also curb them, lest while they disseminate evil about us, they corrupt the hearts of the innocent who could have heard good things. Hence John reproved the tongue of his detractor, lest those who could have listened might not hear his preaching and remain in their wrong ways.
Commentary on the Catholic Epistles
If it is forbidden to repay evil for evil (Rom. 12:17), then how is the present threat of the Apostle to be explained? We answer: the commandment speaks of not repaying evil for evil to the one who sins against us, but when sin against us also causes harm to the faith, then the one committing such sin must be punished, just as Paul also brought evil upon Elymas, who was turning people away from the paths of the Lord (Acts 13:8–11).
Commentary on 3 John
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.
Ἀγαπητέ, μὴ μιμοῦ τὸ κακόν, ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ Θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακε τὸν Θεόν.
Возлю́бленне, не ᲂу҆подоблѧ́йсѧ ѕло́мꙋ, но бл҃го́мꙋ. Благотворѧ́й ѿ бг҃а є҆́сть: а҆ ѕлотворѧ́й не ви́дѣ бг҃а.
And if I glance around at their examples-(examples) of some David heaping up marriages for himself even through sanguinary means, of some Solomon rich in wives as well as in other riches-you are bidden to "follow the better things; " and you have withal Joseph but once wedded, and on this score I venture to say better than his father; you have Moses, the intimate eye-witness of God; you have Aaron the chief priest.
On Monogamy
Light has nothing in common with darkness, and there is no agreement between Christ and Belial. The person who does good has Christ, the true light, and not darkness or Belial. But the person who does evil is from Belial and darkness and has not seen God or had any knowledge of him.
Catena
Beloved, do not imitate what is evil, but what is good. Whoever does good is from God; whoever does evil has not seen God. "do not imitate what is evil." Since there is no unity of light with darkness, nor any unity between Christ and Belial (2 Cor. 6:14), it is not appropriate for one who has been illuminated by the knowledge of Christ to mix with darkness through the imitation of the wicked, or through their lustful and shameless works. For just as he who does good is from God, and has composed the eye of his understanding in the light of that knowledge, and thus is wholly light, and sees God, who is true light, and is seen by others as a luminary in the world (Phil. 2:15), sustaining the Word of life; so also he who does evil, walking in darkness, cannot see God, that is, cannot do the things that are of God, nor can he be seen by others, if he rebukes or corrects anyone: but all hate and abominate him, according to that wise oracle: "I have hated iniquity and have abominated it." (Ps. 118:163 LXX)
Commentary on 3 John
Beloved, do not imitate what is evil, but what is good. He reveals that he desires him to imitate what is good by adding:
Commentary on the Catholic Epistles
Since there is nothing in common between light and darkness, no agreement between Christ and Belial (2 Cor. 6:14–15), he who is enlightened by the knowledge of Christ must not, through imitation of the ungodly, merge with darkness, that is, with their abominable deeds. For just as he who does good is of God and has perfected the eye of his mind with the light of the knowledge of Him, and therefore has become entirely light, sees the true light, God, and becomes for others a luminary in the world, holding forth the word of life (Phil. 2:16), so also he who does evil, walking in darkness, can neither himself see God, that is, do what is pleasing to God, nor be a guide for others, but is hateful and abhorrent to all.
Commentary on 3 John
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.
Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπ᾿ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἴδατε ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστι.
Дими́трїеви свидѣ́тельствовасѧ ѿ всѣ́хъ и҆ ѿ са́мыѧ и҆́стины: и҆ мы́ же свидѣ́тельствꙋемъ, и҆ вѣ́сте, ꙗ҆́кѡ свидѣ́тельство на́ше и҆́стинно є҆́сть.
Demetrius was highly regarded by everybody because of his virtue. Some people take this verse to mean that he was criticized by everyone, but I cannot see how such an interpretation is possible.
Introductory Commentary on 3 John
Demetrius has been testified by all, and by the very truth itself: but we also bear witness, and you know that our testimony is true. "by all:" say those who keep the truth. "and by the very truth itself:" which is the effectiveness of speech. For there are some to whom virtue bears witness, but it is frustrated by ineffective speech or lacking in deeds. If someone accepts the part “by all,” even from the unfaithful, because “all” comprehends everyone, he would not be wrong to take the speech in a good sense. It commands the Jews and Greeks and the Church of God to strive, just as I, John says, please all in all things." (1 Cor. 10:35)
Commentary on 3 John
In my opinion this Demetrius is the same man who made silver idols of Artemis and who once led a riot against the apostle Paul.
Catena
Demetrius has received a good testimony from everyone. That is, he himself welcomed the weak and supported the needy for the sake of the truth. Therefore, Gaius should also imitate him, so that he too may be worthy of the praise of all.
Commentary on the Catholic Epistles
By "all," that is, those who possess the truth, "and from the truth itself," that is, in word and in deed; for although the virtue of some is testified to, the testimony proves to be false, because the words do not correspond to the reality. But if someone, by the broad meaning of the word "all," understands both believers and unbelievers, his understanding is also not unjust; for the apostle Paul commands all the faithful: "Give no offense, either to Jews or to Greeks or to the church of God, just as I also please all men in all things" (1 Cor. 10:32–33).
Commentary on 3 John
I had many things to write, but I will not with ink and pen write unto thee:
Πολλὰ εἶχον γράφειν, ἀλλ᾿ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράψαι·
Мнѡ́га и҆мѣ́хъ писа́ти, но не хощꙋ̀ черни́ломъ и҆ тро́стїю писа́ти тебѣ̀,
13–14I had many things to write, but I do not want to write to you with ink and pen. However, I hope to see you soon, and we will speak in person. Peace be with you. Your friends greet you. Greet your friends by name. Similar things have been said and interpreted at the end of the preceding letter; therefore, it would be unnecessary to repeat the same things again. The end, with divine assistance favoring, of the third Catholic letter of John.
Commentary on 3 John
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.
ἐλπίζω δὲ εὐθέως ἰδεῖν σε, καὶ στόμα πρὸς στόμα λαλήσομεν.
ᲂу҆пова́ю же а҆́бїе ви́дѣти тѧ̀ и҆ ᲂу҆сты̑ ко ᲂу҆стѡ́мъ глаго́лати.
Do not let quarrelsomeness with its love of empty victory creep into our midst, for our aim is the elimination of all discord. Surely this is the meaning of the expression “Peace be to you.”
The Instructor Book 2
John means by this that he still has many commands to give them.
Introductory Commentary on 3 John
THE elder unto the wellbeloved Gaius, whom I love in the truth.
Ὁ πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ.
[Заⷱ҇ 76] Ста́рецъ га́їеви возлю́бленномꙋ, є҆го́же а҆́зъ люблю̀ вои́стиннꙋ.