Գ Յովհաննէս / 3 John - 1 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вопрос о подлинности и каноничности третьего послания Апостола и евангелиста Иоанна вполне аналогичен и неразрывно связан с подобным вопросом о подлинности второго послания того же Апостола. И по внешней, исторической засвидетельствованности 3-го послания Иоанна церковным преданием, и по внутреннему сходству мыслей и выражений этого послания с 1-м посланием Иоанновым и Евангелием Иоанна подлинность его не может подлежать сомнению. Кто был Гаий, к которому было написано это послание, с точностью неизвестно В апостольских писаниях известно несколько лиц с этим именем (Деян 19:29; 20:4; Рим 16:23; 1Кор.1:14), и один из них, именно коринфянин Гаий (Рим 16:23), отличался странноприимством, как и тот Гаий, которому адресовано 3-е послание Иоанна. Все же тожество этих двух лиц сомнительно первоначальные читатели как первых двух посланий св Иоанна, так и 3-го, по всей видимости, принадлежали к христианам малоазийских церквей. О каком-либо иерархическом положении Гаия в 3: Иоанна не говорится; вероятно, это был просто благочестивый истинный христианин мирского звания.

Третье послание написано, вероятно, одновременно со вторым и, конечно, также из Ефеса.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
CHRISTIAN communion is exerted and cherished by letter. Christians are to be commended in the practical proof of their professed subjection to the gospel of Christ. The animating and countenancing of generous and public-spirited persons is doing good to many--to this end the apostle sends this encouraging epistle to his friend Gaius, in which also he complains of the quite opposite spirit and practice of a certain minister, and confirms the good report concerning another more worthy to be imitated.

In this epistle the apostle congratulates Gaius upon the prosperity of his soul (ver. 1, 2), upon the fame he had among good Christians (ver. 3, 4), and upon his charity and hospitality to the servants of Christ, ver. 5, 6. He complains of contemptuous treatment by an ambitious Diotrephes, (ver. 9, 10), recommends Demetrius, (ver. 12), and expresses his hope of visiting Gaius shortly, ver. 13, 14.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Third Epistle of John
This epistle being of nearly the same complexion with the former, and evidently written about the same time, and incontestably by the same person, it is not necessary to give it any particular preface; as the subject of the authenticity of all the three epistles has been treated already so much at large, not only in the introduction to them, but in the notes in general.
This and the preceding epistle are, by Dr. Lardner, supposed to have been written between a.d. 80 and 90. There are no notes of time in the epistles themselves to help us to fix any date, therefore all is conjecture concerning the time in which they were written: but to me it appears as likely that they were written before the destruction of Jerusalem as after; for it is scarcely to be supposed that so signal a display of the justice of God, and such a powerful argument in favor of Christianity and of the truth of Christ's predictions, could be passed unnoticed and unappealed to by any of the inspired persons who wrote after that event. However, where there is no positive evidence, conjecture is useless.

The apostle's address to Caius, and his good wishes for his prosperity in body and soul, Jo3 1:1, Jo3 1:2. He commends him for his steadiness in the truth, and his general hospitality, especially to the itinerant evangelists, Jo3 1:3-8. Speaks of the bad conduct of Diotrephes; his abuse of his power in the Church; and his slander of the apostles, Jo3 1:9, Jo3 1:10. Exhorts Caius to avoid his example, and to follow what is good, Jo3 1:11. Commends Demetrius, Jo3 1:12. Excuses himself from writing more fully, and proposes to pay him a visit shortly, Jo3 1:13, Jo3 1:14.

Albert Barnes: Notes on the Bible - 1834
Introduction to 3 John
See the Introduction to the Second and Third Epistles of John in the Notes on 2 John.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jo3 1:1, He commends Gaius for his piety, Jo3 1:5, and hospitality, Jo3 1:7, to true preachers; Jo3 1:9, complaining of the unkind dealing of ambitious Diotrephes on the contrary side; Jo3 1:11, whose evil example is not to be followed; Jo3 1:12, and gives special testimony to the good report of Demetrius.
Geneva 1599
The (1) elder unto the wellbeloved Gaius, whom I love in the truth.
(1) An example of a Christian greeting.
John Gill
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, 3Jn 1:4; nor does he seem to be the same with Gaius of Macedonia, Acts 19:29, or with Gaius of Derbe, Acts 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 2Jn 1:1.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
I--emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle.
love in the truth-- (2Jn 1:1). "Beloved" is repeated often in this Epistle, indicating strong affection (3Jn 1:1-2, 3Jn 1:5, 3Jn 1:11).
1:11:1: Յերիցուէ առ Գայիոս սիրելի. զոր ե՛սդ սիրե՛մ ճշմարտութեամբ[3234]։[3234] Ոմանք. Զոր ես սիրեմ։
1 Երէցիցս՝ սիրելի Գայիոսին, որին ես սիրում եմ ճշմարտութեամբ
1 Երէցէն Գայիոս սիրելիին, որ ես կը սիրեմ ճշմարտութեամբ։
Յերիցուէ առ Գայիոս սիրելի, զոր եսդ սիրեմ ճշմարտութեամբ:

1:1: Յերիցուէ առ Գայիոս սիրելի. զոր ե՛սդ սիրե՛մ ճշմարտութեամբ[3234]։
[3234] Ոմանք. Զոր ես սիրեմ։
1 Երէցիցս՝ սիրելի Գայիոսին, որին ես սիրում եմ ճշմարտութեամբ
1 Երէցէն Գայիոս սիրելիին, որ ես կը սիրեմ ճշմարտութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Старец--возлюбленному Гаию, которого я люблю по истине.
1:1  ὁ πρεσβύτερος γαΐῳ τῶ ἀγαπητῶ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ.
1:1. Ο (The-one) ΠΡΕΣΒΥΤΕΡΟΣ (more-eldered) Γαίῳ (unto-a-Gaios) τῷ (unto-the-one) ἀγαπητῷ, (unto-excessed-off-unto,"ὃν (to-which) ἐγὼ (I) ἀγαπῶ (I-excess-off-unto) ἐν (in) ἀληθείᾳ. (unto-an-un-secluding-of)
1. The elder unto Gaius the beloved, whom I love in truth.
1:1. The elder unto the wellbeloved Gaius, whom I love in the truth.
1:1. The Elder, to Gaius, most beloved, whom I love in the truth.
The elder unto the wellbeloved Gaius, whom I love in the truth:

1: Старец--возлюбленному Гаию, которого я люблю по истине.
1:1  ὁ πρεσβύτερος γαΐῳ τῶ ἀγαπητῶ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ.
1:1. The elder unto the wellbeloved Gaius, whom I love in the truth.
1:1. The Elder, to Gaius, most beloved, whom I love in the truth.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Как ни обычны приветствия любви и обращения любви в писаниях великого Апостола любви, но, по-видимому, Гаия был особенно любимым учеником его, на что может указывать усиленное выражение (ст. 1): "которого я люблю по истине" и неоднократное повторение обращения "возлюбленный" (ст. 1, 2, 5, 11) к Гаию, которому Апостол прежде всего посылает молитвенные благожелания (2), указывая затем (ст. 3-4) основание или причину своего апостольского благожелания Гаию и расположения своего к нему - в том, что он ходит в истине (ст. 3), а это для пастырской любви Апостола к духовным чадам своим - высшая радость (ст. 4; см. 2: Ин, 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Salutation and Prayer.A. D. 90.
1 The elder unto the wellbeloved Gaius, whom I love in the truth. 2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

Here we see, I. The sacred penman who writes and sends the letter; not here indeed notified by his name, but a more general character: The elder, he that is so by years and by office; honour and deference are due to both. Some have questioned whether this were John the apostle or no; but his style and spirit seem to shine in the epistle. Those that are beloved of Christ will love the brethren for his sake. Gaius could not question from whom the letter came. The apostle might have assumed many more illustrious characters, but it becomes not Christ's ministers to affect swelling pompous titles. He almost levels himself with the more ordinary pastors of the church, while he styles himself the elder. Or, possibly, most of the extraordinary ministers, the apostles, were now dead, and this holy survivor would countenance the continued standing ministry, by assuming the more common title--the elder. The elders I exhort, who am also an elder, 1 Pet. v. 1.

II. The person saluted and honoured by the letter. The former is directed to an elect lady, this to a choice gentleman; such are worthy of esteem and value. He is notified, 1. By his name,--Gaius. We read of several of that name, particularly of one whom the apostle Paul baptized at Corinth, who possibly might be also the apostle's host and kind entertainer there (Rom. xvi. 23); if this be not he, it is his brother in name, estate, and disposition. Then, 2. By the kind expressions of the apostle to him: The well-beloved, and whom I love in the truth. Love expressed is wont to kindle love. Here seems to be either the sincerity of the apostle's love or the religion of it. The sincerity of it: Whom I love in the truth, for the truth's sake, as abiding and walking in the truth as it is in Jesus. To love our friends for the truth's sake is true love, religious gospel love.

III. The salutation or greeting, containing a prayer, introduced by an affectionate compellation--Beloved, thou beloved one in Christ. The minister who would gain love must show it himself. Here is, 1. The apostle's good opinion of his friend, that his soul prospered. There is such a thing as soul-prosperity--the greatest blessing on this side heaven. This supposes regeneration, and an inward fund of spiritual life; this stock is increasing, and, while spiritual treasures are advancing, the soul is in a fair way to the kingdom of glory. 2. His good wish for his friend that his body may prosper and be in health as well as his soul. Grace and health are two rich companions; grace will improve health, health will employ grace. It frequently falls out that a rich soul is lodged in a crazy body; grace must be exercised in submission to such a dispensation; but we may well wish and pray that those who have prosperous souls may have healthful bodies too; their grace will shine in a larger sphere of activity.
Adam Clarke: Commentary on the Bible - 1831
1:1: The elder - See on the first verse of the preceding epistle (Jo2 1:1 (note), and also the preface.
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.
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 Co1 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 Δερβαιος, of Derbe.
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.
Albert Barnes: Notes on the Bible - 1834
1:1: This brief Epistle, written to a Christian whose name was Gaius, of whom nothing more is known (compare the notes at Jo3 1:1), and in respect to which the time and place of writing it are equally unknown, embraces the following subjects:
I. The address, with an expression of tender attachment, and an earnest wish for his welfare and happiness, Jo3 1:1-2.
II. A commendation of his character and doings, as the writer had learned it from some brethren who had visited him particularly;
(a) for his attachment to the truth, and,
(b) for his kindness shown to the members of his own church, and to strangers who had gone forth to some work of charity, Jo3 1:3-8.
III. The writer then adverts to the fact that he had written upon this subject to the church, commending these strangers to their attention, but that Diotrephes would not acknowledge his authority, or receive those whom he introduced to them. This conduct, he said, demanded rebuke; and he says that when he himself came, he would take proper measures to assert his own authority, and show to him and to the church the duty of receiving Christian brethren commended to them from abroad, Jo3 1:9-10.
IV. He exhorts Gaius to persevere in that which was good - in a life of love and kindness, in an imitation of the benevolent God, Jo3 1:11.
V. Of another person - Demetrius - who, it would seem, had been associated with Gaius in the honorable course which he had pursued, in opposition to what the church had done, he also speaks in terms of commendation, and says that the same honorable testimony had been borne of him which had been of Gaius, Jo3 1:12.
VI. As in the second Epistle, he says, in the close, that there were many things which he would be glad to say to him, but there were reasons why they should not be set down "with ink and pen," but he hoped soon to confer with him freely on those subjects face to face, and the Epistle is closed by kind salutations, Jo3 1:13-14.
The occasion upon which the Epistle was written is no further known than appears from the Epistle itself. From this, the following facts are all that can now be ascertained:
(1) That Gaius was a Christian man, and evidently a member of the church, but of what church is unknown.
(2) that there were certain persons known to the writer of the Epistle, and who either lived where he did, or who had been commended to him by others who proposed to travel to the place where Gaius lived. Their particular object is not known, further than that it is said Jo3 1:7 that they "went for his name's sake;" that is, in the cause of religion. It further appears that they had resolved not to be dependent upon the pagan for their support, but wished the favor and friendship of the church - perhaps designing to preach to the pagan, and yet apprehending that if they desired their maintenance from them, it would be charged on them that they were mercenary in their ends.
(3) in these circumstances, and with this view, the author of this Epistle wrote to the church, commending these brethren to their kind and fraternal regards.
(4) this recommendation, so far as appears, would have been successful, had it not been for one man, Diotrephes, who had so much influence, and who made such violent opposition, that the church refused to receive them, and they became dependent upon private charity. The ground of the opposition of Diotrephes is not fully stated, but it seems to have arisen from two sources:
(a) a desire to rule in the church; and,
(b) a particular opposition to the writer of this Epistle, and a denial of any obligation to recognize his instructions or commendations as binding. The idea seems to have been that the church was entirely independent, and might receive or reject any whom it pleased, though they were commended to them by an apostle.
(5) in these circumstances, Gaius, as an individual, and against the action of the church, received and hospitably entertained these strangers, and aided them in the prosecution of their work. In this office of hospitality another member of the church, Demetrius, also shared; and to commend them for this work, particularly Gaius, at whose house probably they were entertained, is the design of this Epistle.
(6) after having returned to the writer of this Epistle, who had formerly commended them to the church, and having borne honorable testimony to the hospitality of Gaius, it would seem that they resolved to repeat their journey for the same purpose, and that the writer of the Epistle commended them now to the renewed hospitality of Gaius. On this occasion, probably, they bore this Epistle to him. See the notes at Jo3 1:6-7. Nothing more is known of Diotrephes than is here specified. Erasmus and Bede supposed that he was the author of a new sect; but of this there is no evidence, and if he had been, it is probable that John would have cautioned Gaius against his influence. Many have supposed that he was a self-appointed "Bishop" or "Pastor" in the church where he resided; but there is no evidence of this, and, since John wrote to "the church," commending the strangers to "them," this would seem to be hardly probable. Compare Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18; Rev 3:1, Rev 3:7, Rev 3:14. Others have supposed that he was a deacon, and had charge of the funds of the church, and that he refused to furnish to these strangers the aid out of the public treasury which they needed, and that by so doing he hindered them in the prosecution of their object. But all this is mere conjecture, and it is now impossible to ascertain what office he held, if he held any. That he was a man of influence is apparent; that he was proud, ambitious, and desirous of ruling, is equally clear; and that he pRev_ailed upon the church not to receive the strangers commended to them by the apostle is equally manifest.
Of the rank and standing of Demetrius nothing more is known. Benson supposes that he was the bearer of this letter, and that he had gone with the brethren referred to in order to preach to the Gentiles. But it seems more probable that he was a member of the church to which Gaius belonged, and that he had concurred with him in rendering aid to the strangers who had been rejected by the influence of Diotrephes. If he had gone with these strangers, and had carried this letter, it would have been noticed, and it would have been in accordance with the apostolic custom, that he should have been commended to the favorable attentions of Gaius. In regard to the authenticity and the canonical authority of this Epistle, see the introduction at the beginning of the Second Epistle.
The elder - See the notes at Jo2 1:1.
Unto the well-beloved Gaius - Three persons of this name are elsewhere mentioned in the New Testament - Gaius, whom Paul in Rom 16:23 calls "his host," and whom he says Co1 1:15 he baptized, residing at Corinth, (see the notes at Rom 16:23); Gaius of Macedonia, one of Paul's companions in travel, who was arrested by an excited mob at Ephesus, Act 19:29; and Gaius of Derbe, who went with Paul and Timothy into Asia, Act 20:4. Whether either of these persons is referred to here, cannot with certainty be determined. If it were any of them it was probably the last mentioned - Gaius of Derbe. There is no objection to the supposition that he was the one unless it is from the fact that this Epistle was probably written many years after the transaction mentioned in Act 20:4, and the probability that Gaius might not have lived so long. The name was not an uncommon one, and it cannot be determined now who he was, or where he lived. Whether he had any office in the church is unknown, but he seems to have been a man of wealth and influence. The word translated "well-beloved," means simply "beloved." It shows that he was a personal friend of the writer of this Epistle.
Whom I love in the truth - Margin, "or truly." See the notes at Jo2 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: ad 90, am 4094
elder: Jo2 1:1
the wellbeloved: Act 19:29, Act 20:4; Rom 16:23; Co1 1:14
whom: Jo1 3:18; Jo2 1:1
in the truth: or, truly
1:21:2: Սի՛րելի՝ վասն ամենայն իրաց քոց աջողութեան եւ առողջութեան՝ աղօ՛թս առնեմ. որպէս է՛ իսկ յաջողութիւն անձինդ քո[3235]։ [3235] Ոմանք. Քոց յաջողութեան։
2 Սիրելի՛ս, աղօթում եմ քո բոլոր գործերի յաջողութեան եւ քո առողջութեան համար. այնպէս, ինչպէս որ քո հոգին էլ յաջողութեան մէջ է:
2 Սիրելիս, աղօթք կ’ընեմ որ ամէն կողմէ յաջողիս ու առողջ ըլլաս, ինչպէս քու հոգիդ ալ յաջողութեան մէջ է։
Սիրելի, վասն ամենայն իրաց քոց յաջողութեան եւ առողջութեան աղօթս առնեմ. որպէս է իսկ յաջողութիւն անձինդ քո:

1:2: Սի՛րելի՝ վասն ամենայն իրաց քոց աջողութեան եւ առողջութեան՝ աղօ՛թս առնեմ. որպէս է՛ իսկ յաջողութիւն անձինդ քո[3235]։
[3235] Ոմանք. Քոց յաջողութեան։
2 Սիրելի՛ս, աղօթում եմ քո բոլոր գործերի յաջողութեան եւ քո առողջութեան համար. այնպէս, ինչպէս որ քո հոգին էլ յաջողութեան մէջ է:
2 Սիրելիս, աղօթք կ’ընեմ որ ամէն կողմէ յաջողիս ու առողջ ըլլաս, ինչպէս քու հոգիդ ալ յաջողութեան մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Возлюбленный! молюсь, чтобы ты здравствовал и преуспевал во всем, как преуспевает душа твоя.
1:2  ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή.
1:2. Ἀγαπητέ, (Excessed-off-unto,"περὶ (about) πάντων ( of-all ) εὔχομαί ( I-goodly-hold ) σε (to-thee) εὐοδοῦσθαι (to-be-goodly-en-wayed) καὶ (and) ὑγιαίνειν, (to-health,"καθὼς (down-as) εὐοδοῦταί (it-be-goodly-en-wayed) σου (of-thee) ἡ (the-one) ψυχή. (a-breathing)
2. Beloved, I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth.
1:2. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.
1:2. Most beloved, concerning everything, I make it my prayer that you may benefit by advancing and succeeding in whatever may be to the benefit of your soul.
Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth:

2: Возлюбленный! молюсь, чтобы ты здравствовал и преуспевал во всем, как преуспевает душа твоя.
1:2  ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή.
1:2. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.
1:2. Most beloved, concerning everything, I make it my prayer that you may benefit by advancing and succeeding in whatever may be to the benefit of your soul.
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Adam Clarke: Commentary on the Bible - 1831
1:2: I wish above all things - Περι παντων ευχομαι· Above all things I pray that thou mayest prosper, and be in health, και ὑγιαινειν· to which one MS. adds εν αληθεια, which gives it a different meaning, viz., that thou mayest be sound in the truth. The prayer of St. John for Caius includes three particulars:
1. Health of body;
2. Health of soul; and
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.
Albert Barnes: Notes on the Bible - 1834
1:2: Beloved, I wish above all things - Margin, "pray." The word used here commonly means in the New Testament to pray; but it is also employed to express a strong and earnest desire for anything, Act 27:29; Rom 9:3; Co2 13:9. This is probably all that is implied here. The phrase rendered "above all things" - περὶ πάντων peri pantō n - would be more correctly rendered here "concerning, or in respect to all things;" and the idea is, that John wished earnestly that "in all respects" he might have the same kind of prosperity which his soul had. The common translation "above all things" would seem to mean that John valued health and outward prosperity more than he did anything else; that he wished that more than his usefulness or salvation. This cannot be the meaning, and is not demanded by the proper interpretation of the original. See this shown by Lucke, in loc. The sense is, "In every respect, I wish that it may go as well with you as it does with your soul; that in your worldly prosperity, your comfort, and your bodily health, you may be as prosperous as you are in your religion." This is the Rev_erse of the wish which we are commonly constrained to express for our friends; for such is usually the comparative want of prosperity and advancement in their spiritual interests, that it is an expression of benevolence to desire that they might prosper in that respect as much as they do in others.
That thou mayest prosper - εὐοδοῦσθαι euodousthai. This word occurs in the New Testament only in the following places: Rom 1:10, rendered "have a prosperous journey;" Co1 16:2, rendered "hath prospered;" and in the passage before us. It means, properly, "to lead in a good way; to prosper one's journey;" and then to make prosperous; to give success to; to be prospered. It would apply here to any plan or purpose entertained. It would include success in business, happiness in domestic relations, or prosperity in any of the engagements and transactions in which a Christian might lawfully engage. It shows that it is right to wish that our friends may have success in the works of their hands and their plans of life.
And be in health - To enjoy bodily health. It is not necessary to to suppose, in order to a correct interpretation of this, that Gaius was at that time suffering from bodily indisposition, though perhaps it is most natural to suppose that, as John makes the wish for his health so prominent. But it is common, in all circumstances, to wish for the health and prosperity of our friends; and it is as proper as it is common, if we do not give that a degree of prominence above the welfare of the soul.
Even as thy soul prospereth - John had learned, it would seem, from the "brethren" who had come to him, Jo3 1:3, that Gaius was living as became a Christian; that he was advancing in the knowledge of the truth, and was exemplary in the duties of the Christian life; and he prays that in all other respects he might be prospered as much as he was in that. It is not very common that a man is more prospered in his spiritual interests than he is in his other interests, or that we can, in our wishes for the welfare of our friends, make the prosperity of the soul, and the practice and enjoyment of religion, the standard of our wishes in regard to other things. It argues a high state of piety when we can, as the expression of our highest desire for the welfare of our friends, express the hope that they may be in all respects as much prospered as they are in their spiritual concerns.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: wish: or, pray
above: Jam 5:12; Pe1 4:8
that: Psa 20:1-5; Phi 2:4, Phi 2:27
even: Jo3 1:3-6; Col 1:4-6; Th1 1:3-10, Th1 2:13, Th1 2:14, Th1 2:19, Th1 2:20, Th1 3:6-9; Th2 1:3, Th2 2:13; Plm 1:5-7; Pe2 1:3-9, Pe2 3:18; Rev 2:9
John Gill
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.
Robert Jamieson, A. R. Fausset and David Brown
above all things--Greek, "concerning all things": so ALFORD: in all respects. But WAHL justifies English Version (compare 1Pet 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 (3Jn 1:3) that Gaius was in bad health, and was tried in other ways (3Jn 1:10), to which the wish, 3Jn 1:2, refers.
prosper--in general.
be in health--in particular.
1:31:3: Յոյժ ուրախ եղէ ՚ի գալ եղբարց, եւ լինել վկայ քոյո՛յ ճշմարտութեանդ, որպէս գնասդ դու ճշմարտութեամբ[3236]։ [3236] Ոմանք. Որպէս եւ գնաս դու։
3 Շատ ուրախացայ, երբ եղբայրները եկան եւ վկայեցին քո ճշմարտութեան մասին, այն, թէ ինչպէ՛ս ես դու ընթանում ճշմարտութեամբ:
3 Վասն զի շատ ուրախացայ, երբ քանի մը եղբայրներ եկան ու քու ճշմարտութեանդ մասին վկայեցին, թէ դուն ճշմարտութեամբ կը քալես։
Յոյժ ուրախ եղէ ի գալ եղբարց եւ լինել վկայ քոյոյ ճշմարտութեանդ, որպէս գնասդ դու ճշմարտութեամբ:

1:3: Յոյժ ուրախ եղէ ՚ի գալ եղբարց, եւ լինել վկայ քոյո՛յ ճշմարտութեանդ, որպէս գնասդ դու ճշմարտութեամբ[3236]։
[3236] Ոմանք. Որպէս եւ գնաս դու։
3 Շատ ուրախացայ, երբ եղբայրները եկան եւ վկայեցին քո ճշմարտութեան մասին, այն, թէ ինչպէ՛ս ես դու ընթանում ճշմարտութեամբ:
3 Վասն զի շատ ուրախացայ, երբ քանի մը եղբայրներ եկան ու քու ճշմարտութեանդ մասին վկայեցին, թէ դուն ճշմարտութեամբ կը քալես։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Ибо я весьма обрадовался, когда пришли братия и засвидетельствовали о твоей верности, как ты ходишь в истине.
1:3  ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς.
1:3. ἐχάρην (I-had-been-joyed) γὰρ (therefore) λίαν (to-exceedingly) ἐρχομένων ( of-coming ) ἀδελφῶν ( of-brethrened ) καὶ (and) μαρτυρούντων ( of-witnessing-unto ) σου (of-thee) τῇ (unto-the-one) ἀληθείᾳ, (unto-an-un-secluding-of,"καθὼς (down-as) σὺ (thou) ἐν (in) ἀληθείᾳ (unto-un-secluding-of) περιπατεῖς. (thou-tread-about-unto)
3. For I rejoiced greatly, when brethren came and bare witness unto thy truth, even as thou walkest in truth.
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.
1:3. I was very glad when the brothers arrived, and when they offered testimony to the truth in you, that you are walking in the truth.
For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth:

3: Ибо я весьма обрадовался, когда пришли братия и засвидетельствовали о твоей верности, как ты ходишь в истине.
1:3  ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς.
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.
1:3. I was very glad when the brothers arrived, and when they offered testimony to the truth in you, that you are walking in the truth.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Character of Gaius.A. D. 90.
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. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 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: 7 Because that for his name's sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellowhelpers to the truth.

In these verses we have,

I. The good report that the apostle had received concerning this friend of his: The brethren came and testified of the truth that is in thee (v. 3), who have borne witness of thy charity before the church, v. 6. Here we may see, 1. The testimony or thing testified concerning Gaius--the truth that was in him, the reality of his faith, the sincerity of his religion, and his devotedness to God; and this evinced by his charity, which includes his love to the brethren, kindness to the poor, hospitality to Christian strangers, and readiness to accommodate them for the service of the gospel. Faith should work by love; it gives a lustre in and by the offices of love, and induces others to commend its integrity. 2. The witnesses-brethren that came from Gaius testified and bore witness. A good report is due from those who have received good; though a good name is but a small reward for costly service, yet it is better than precious ointment, and will not be refused by the ingenuous and religious. 3. The auditory or judicatory before which the report and testimony were given--before the church. This seems to be the church at which the apostle now resided. What church this was we are not sure; what occasion they had thus to testify his faith and love before the church we cannot tell; possibly out of the fulness of the heart the mouth spoke; they could not but testify what they found and felt; possibly they would engage the church's prayer for the continued life and usefulness of such a patron, that he might prosper and be in health as his soul prospered.

II. The report the apostle himself gives of him, introduced by an endearing appellation again: Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers, v. 5. 1. He was hospitable, good to the brethren, even to strangers; it was enough to recommend them to Gaius's house that they belonged to Christ. Or he was good to the brethren of the same church with himself, and to those who came from far; all who were of the household of faith were welcome to him. 2. He seems to have been of a catholic spirit; he could overlook the petty differences among serious Christians, and be communicative to all who bore the image and did the work of Christ. And, 3. He was conscientious in what he did: "Thou doest faithfully (thou makest faithful work of) whatsoever thou doest; thou doest it as a faithful servant, and from the Lord Christ mayest thou expect the reward of the inheritance." Such faithful souls can hear their own praises without being puffed up; the commendation of what is good in us is designed, not for our pride, but for our encouragement to continue therein, and should be accordingly improved.

III. The apostle's joy therein, in the good report itself, and the good ground of it: I rejoiced greatly when the brethren came and testified, &c., v. 3. I have no greater joy than to hear that my children walk in the truth, in the prescripts of the Christian religion. The best evidence of our having the truth is our walking in the truth. Good men will greatly rejoice in the soul-prosperity of others; and they are glad to hear of the grace and goodness of others. They glorified God in me. Love envieth not, but rejoiceth in the good name of other folks. As it is joy to good parents, it will be joy to good ministers, to see their children evidence their sincerity in religion, and adorn their profession.

IV. The direction the apostle gives his friend concerning further treatment of the brethren that were with him: Whom if thou bring forward on their journey, after a godly sort, thou shalt do well. It seems to have been customary in those days of love to attend travelling ministers and Christians, at least some part of their road, 1 Cor. xvi. 6. It is a kindness to a stranger to be guided in his way, and a pleasure to travellers to meet with suitable company: this is a work that may be done after a godly sort, in a manner worthy of God, or suitable to the deference and relation we bear to God. Christians should consider not only what they must do, but what they may do, what they may most honourably and laudably do: the liberal mind deviseth liberal generous things. Christians should do even the common actions of life and of good-will after a godly sort, as serving God therein, and designing his glory.

V. The reasons of this directed conduct; these are two:-- 1. Because that for his name's sake these brethren went forth, taking nothing of the Gentiles. It appears thus that these were ministerial brethren, that they went forth to preach the gospel and propagate Christianity; possibly they might be sent out by this apostle himself: they went forth to convert the Gentiles; this was excellent service: they went forth for God and his name's sake; this is the minister's highest end, and should be his principal spring and motive, to gather and to build up a people for his name: they went forth also to carry a free gospel about with them, to publish it without charge wherever they came: Taking nothing of the Gentiles. These were worthy of double honour. There are those who are not called to preach the gospel themselves who may yet contribute to the progress of it. The gospel should be made without charge to those to whom it is first preached. Those who know it not cannot be expected to value it; churches and Christian patriots ought to concur to support the propagation of holy religion in the pagan countries; public spirits should concur according to their several capacities; those who are freely communicative of Christ's gospel should be assisted by those who are communicative of their purses. 2. We ought therefore to receive such, that we may be fellow-helpers to the truth, to true religion. The institution of Christ is the true religion; it has been attested by God. Those that are true in it and true to it will earnestly desire, and pray for, and contribute to, its propagation in the world. In many ways may the truth be befriended and assisted; those who cannot themselves proclaim it may yet receive, accompany, help, and countenance those who do.
Adam Clarke: Commentary on the Bible - 1831
1:3: When the brethren came - Probably the same of whom he speaks in the fifth (Jo3 1:5) and following verses, and who appear to have been itinerant evangelists.
The truth that is in thee - The soundness of thy faith and the depth of thy religion.
Albert Barnes: Notes on the Bible - 1834
1:3: For I rejoiced greatly when the brethren came - Who these were is not certainly known. They may have been members of the same church with Gaius, who, for some reason, had visited the writer of this Epistle; or they may have been the "brethren" who had gone from him with a letter of commendation to the church, Jo3 1:9, and had been rejected by the church through the influence of Diotrephes, and who, after having been hospitably entertained by Gaius, had again returned to the writer of this Epistle. In that case, they would of course bear honorable testimony to the kindness which they had received from Gaius, and to his Christian character.
And testified of the truth that is in thee - That you adhere steadfastly to the truth, notwithstanding the fact that errors abound, and that there are many false teachers in the world.
Even as thou walkest in the truth - Livest in accordance with the truth. The writer had made the same remark of the children of Cyria, to whom the second Epistle was directed. See the notes at Jo2 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: I: Jo3 1:4; Jo2 1:4; Phi 1:4; Th1 2:19, Th1 2:20
when: Rom 1:8, Rom 1:9; Co2 7:6, Co2 7:7; Eph 1:15, Eph 1:16; Col 1:7, Col 1:8; Th1 3:6-9
the truth: Jo2 1:2, Jo2 1:4; Psa 119:11
John Gill
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 2Jn 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.
John Wesley
For - I know thou usest all thy talents to his glory. The truth that is in thee - The true faith and love.
Robert Jamieson, A. R. Fausset and David Brown
testified of the truth that is in thee--Greek, "of" (or 'to') thy truth": thy share of that truth in which thou walkest [ALFORD].
even as thou--in contrast to Diotrephes (3Jn 1:9).
1:41:4: Մեծ եւս ինչ ուրախութիւն քան զայս ո՛չ ունիմ, զի լսեմ եթէ իմ որդեակքն ճշմարտութեամբ գնան[3237]։ [3237] Ոմանք. Զի լսեմ թէ իմ։
4 Չունեմ աւելի մեծ ուրախութիւն, քան այն, երբ լսում եմ, թէ իմ որդիները ճշմարտութեամբ են ընթանում:
4 Ասկէ աւելի մեծ ուրախութիւն չունիմ, երբ կը լսեմ թէ իմ որդիներս ճշմարտութեան մէջ կը քալեն։
Մեծ եւս ինչ ուրախութիւն քան զայս ոչ ունիմ, զի լսեմ եթէ իմ որդեակքն ճշմարտութեամբ գնան:

1:4: Մեծ եւս ինչ ուրախութիւն քան զայս ո՛չ ունիմ, զի լսեմ եթէ իմ որդեակքն ճշմարտութեամբ գնան[3237]։
[3237] Ոմանք. Զի լսեմ թէ իմ։
4 Չունեմ աւելի մեծ ուրախութիւն, քան այն, երբ լսում եմ, թէ իմ որդիները ճշմարտութեամբ են ընթանում:
4 Ասկէ աւելի մեծ ուրախութիւն չունիմ, երբ կը լսեմ թէ իմ որդիներս ճշմարտութեան մէջ կը քալեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: Для меня нет большей радости, как слышать, что дети мои ходят в истине.
1:4  μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθείᾳ περιπατοῦντα.
1:4. μειζοτέραν (To-more-greater) τούτων (of-the-ones-these) οὐκ (not) ἔχω (I-hold) χάριν, (to-a-granting,"ἵνα (so) ἀκούω (I-might-hear) τὰ (to-the-ones) ἐμὰ ( to-mine ) τέκνα (to-producees) ἐν (in) τῇ (unto-the-one) ἀληθείᾳ (unto-an-un-secluding-of) περιπατοῦντα . ( to-treading-about-unto )
4. Greater joy have I none than this, to hear of my children walking in the truth.
1:4. I have no greater joy than to hear that my children walk in truth.
1:4. I have no greater grace than this, when I hear that my sons are walking in the truth.
I have no greater joy than to hear that my children walk in truth:

4: Для меня нет большей радости, как слышать, что дети мои ходят в истине.
1:4  μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθείᾳ περιπατοῦντα.
1:4. I have no greater joy than to hear that my children walk in truth.
1:4. I have no greater grace than this, when I hear that my sons are walking in the truth.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: 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.
Albert Barnes: Notes on the Bible - 1834
1:4: I have no greater joy than to hear that my children walk in truth - That they adhere steadfastly to the truth, and that they live in accordance with it. This is such language as would be used by an aged apostle when speaking of those who had been converted by his instrumentality, and who looked up to him as a father; and we may, therefore, infer that Gaius had been converted under the ministry of John, and that he was probably a much younger man than he was. John, the aged apostle, says that he had no higher happiness than to learn, respecting those who regarded him as their spiritual father, that they were steadfast in their adherence to the doctrines of religion. The same thing may be:
(a) of all the ministers of the gospel, that their highest comfort is found in the fact that those to whom they minister, whether still under their care or removed from them, persevere in a steadfast attachment to the true doctrines of religion, and live accordingly; and,
(b) of all Christian parents respecting their own children. the highest joy that a Christian parent can have is to know that his children, whether at home or abroad, adhere to the truths of religion, and live in accordance with the requirements of the gospel of Christ.
If a child wished to confer the highest possible happiness upon his parents when with them, it would be by becoming a decided Christian; if, when abroad, in foreign lands or his own, he wished to convey intelligence to them that would most thrill their hearts with joy, it would be to announce to them that he had given his heart to God. There is no joy in a family like that when children are converted; there is no news that comes from abroad that diffuses so much happiness through the domestic circle as the intelligence that a child is truly converted to the Saviour. There is nothing that would give more peace to the dying pillow of the Christian parent, than to be able to leave the world with the assurance that his children would always walk in truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: have: Pro 23:24
that: Isa 8:18; Co1 4:15; Gal 4:19; Plm 1:10
walk: Kg1 2:4, Kg1 3:6; Kg2 20:3; Psa 26:1-3; Isa 38:3; Joh 12:35, Joh 12:36; Gal 2:14
Geneva 1599
I have no greater joy than (a) to hear that my children walk in truth.
(a) Than these joys.
John Gill
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.
John Wesley
I have no greater joy than this - Such is the spirit of every true Christian pastor. 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 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.
Robert Jamieson, A. R. Fausset and David Brown
my children--members of the Church: confirming the view that the "elect lady" is a Church.
1:51:5: Սի՛րելի՝ հաւատարի՛մ գործես զայդ, զոր եթէ առնիցես առ եղբարս՝ զդոյն եւ առ օտա՛րս[3238]. [3238] Ոմանք. Գործես զայս, զի թէ առնի՛՛... զնոյն եւ առ օտ՛՛։
5 Սիրելի՛ս, հաւատարմութեամբ ես գործում. ինչ որ անում ես եղբայրների համար, նոյնը արա՛ նաեւ օտարների համար,
5 Սիրե՛լիս դուն հաւատարմաբար կ’ընես, ինչ որ կ’ընես եղբայրներուն եւ օտարներուն,
Սիրելի, հաւատարիմ գործես զայդ, զոր եթէ առնիցես առ եղբարս` զդոյն եւ առ օտարս:

1:5: Սի՛րելի՝ հաւատարի՛մ գործես զայդ, զոր եթէ առնիցես առ եղբարս՝ զդոյն եւ առ օտա՛րս[3238].
[3238] Ոմանք. Գործես զայս, զի թէ առնի՛՛... զնոյն եւ առ օտ՛՛։
5 Սիրելի՛ս, հաւատարմութեամբ ես գործում. ինչ որ անում ես եղբայրների համար, նոյնը արա՛ նաեւ օտարների համար,
5 Սիրե՛լիս դուն հաւատարմաբար կ’ընես, ինչ որ կ’ընես եղբայրներուն եւ օտարներուն,
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Возлюбленный! ты как верный поступаешь в том, что делаешь для братьев и для странников.
1:5  ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους,
1:5. Ἀγαπητέ, (Excessed-off-unto,"πιστὸν (to-trusted) ποιεῖς (thou-do-unto) ὃ (to-which) ἐὰν (if-ever) ἐργάσῃ ( thou-might-have-worked-to ) εἰς (into) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) καὶ (and) τοῦτο (to-the-one-this) ξένους , ( to-guested ,"
5. Beloved, thou doest a faithful work in whatsoever thou doest toward them that are brethren and strangers withal;
1:5. Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
1:5. Most beloved, you should act faithfully in whatever you do for the brothers, and those who are sojourners;
Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers:

5: Возлюбленный! ты как верный поступаешь в том, что делаешь для братьев и для странников.
1:5  ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους,
1:5. Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
1:5. Most beloved, you should act faithfully in whatever you do for the brothers, and those who are sojourners;
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Апостолы в своих писаниях неоднократно восхваляют и заповедуют верующим страннолюбие, странноприимство (напр., Рим 12:13; Евр 13:2: и др.), как высокую христианскую добродетель, получавшую особенно высокую ценность и значение в том случае, когда странноприимство оказывали проповедникам Евангелия, безмездно трудившимся среди новообращенных (ср. 1Кор.9:12, 18; 2Кор. 11:7; 1: Сол 2:9). Такого рода, очевидно, было странноприимство и благочестивого Гаия, о чем возвестили Апостолу братья, "вышедшие ради имени Божия, не взяв ничего от язычников" (ст. 7): таковы именно были истинные благовестники Евангелия (ср. 1Кор.9:12: и др.).
Adam Clarke: Commentary on the Bible - 1831
1:5: Thou doest faithfully - Πιστον ποιεις. Kypke thinks that πιστον is put here for πιστιν, and that the phrase signifies to keep or preserve the faith, or to be bound by the faith, or to keep one's engagements. Thou hast acted as the faith - the Christian religion, required thee to act, in all that thou hast done, both to the brethren at home, and to the strangers - the itinerant evangelists, who, in the course of their travels, have called at thy house. There is not a word here about the pilgrims and penitential journeys which the papists contrive to bring out of this text.
Albert Barnes: Notes on the Bible - 1834
1:5: Beloved, thou doest faithfully - In the pRev_ious verses the writer had commended Gaius for his attachment to truth, and his general correctness in his Christian life. He now speaks more particularly of his acts of generous hospitality, and says that he had fully, in that respect, done his duty as a Christian.
Whatsoever thou doest - In all your contact with them, and in all your conduct toward them. The particular thing which led to this remark was his hospitality; but the testimony respecting his general conduct had been such as to justify this commendation.
To the brethren - Probably to Christians who were well known to him - perhaps referring to Christians in his own church.
And to strangers - Such as had gone to the church of which he was a member with a letter of commendation from John. Compare the Rom 12:13 note, and Heb 13:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Mat 24:45; Luk 12:42, Luk 16:10-12; Co2 4:1-3; Col 3:17; Pe1 4:10, Pe1 4:11
Geneva 1599
Beloved, thou doest (b) faithfully whatsoever thou doest to the brethren, and to strangers;
(b) As becomes a believer and a Christian.
John Gill
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.
John Wesley
Faithfully - Uprightly and sincerely.
Robert Jamieson, A. R. Fausset and David Brown
faithfully--an act becoming a faithful man.
whatsoever thou doest--a distinct Greek word from the former "doest": translate, "workest": whatsoever work, or labor of love, thou dost perform. So Mt 26:10, "She hath wrought a good work upon me."
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," enhances the love manifested in the act.
1:61:6: որք վկայեցին քո՛ սիրոյդ առաջի եկեղեցւոյ. որոց բարիս արարեալ յուղարկե՛ս արժանիս Աստուծոյ[3239]։ [3239] Բազումք. Վկայեցին վասն քո սիրոյդ. եւ ոմանք. վկայեցին քոյոյ սի՛՛. եւս՝ ոմանք. Զքո սիրոյդ... արժանի Աստուծոյ։
6 որոնք վկայեցին քո սիրոյ մասին եկեղեցու առաջ: Նրանց Աստծուն հաճելի ճանապարհի վրայ դնելով՝ բարի գործ արած կը լինես,
6 Որոնք եկեղեցիին առջեւ վկայեցին քու սիրոյդ վրայով։ Եթէ աստուածահաճոյ կերպով զանոնք ճամբայ դնես, աղէկ կ’ընես։
որք վկայեցին քոյոյ սիրոյդ առաջի եկեղեցւոյ. որոց բարիս արարեալ յուղարկես արժանիս Աստուծոյ:

1:6: որք վկայեցին քո՛ սիրոյդ առաջի եկեղեցւոյ. որոց բարիս արարեալ յուղարկե՛ս արժանիս Աստուծոյ[3239]։
[3239] Բազումք. Վկայեցին վասն քո սիրոյդ. եւ ոմանք. վկայեցին քոյոյ սի՛՛. եւս՝ ոմանք. Զքո սիրոյդ... արժանի Աստուծոյ։
6 որոնք վկայեցին քո սիրոյ մասին եկեղեցու առաջ: Նրանց Աստծուն հաճելի ճանապարհի վրայ դնելով՝ բարի գործ արած կը լինես,
6 Որոնք եկեղեցիին առջեւ վկայեցին քու սիրոյդ վրայով։ Եթէ աստուածահաճոյ կերպով զանոնք ճամբայ դնես, աղէկ կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Они засвидетельствовали перед церковью о твоей любви. Ты хорошо поступишь, если отпустишь их, как должно ради Бога,
1:6  οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας, οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ·
1:6. οἳ ( which ) ἐμαρτύρησάν (they-witnessed-unto) σου (of-thee) τῇ (unto-the-one) ἀγάπῃ (unto-an-excessing-off) ἐνώπιον (in-looked) ἐκκλησίας, (of-a-calling-out-unto," οὓς ( to-which ) καλῶς (unto-seemly) ποιήσεις (thou-shall-do-unto) προπέμψας (having-dispatched-before) ἀξίως (unto-deem-belonged) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
6. who bare witness to thy love before the church: whom thou wilt do well to set forward on their journey worthily of God:
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:
1:6. they have given testimony to your charity in the sight of the Church. You would to well to lead these ones worthily to God.
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:

6: Они засвидетельствовали перед церковью о твоей любви. Ты хорошо поступишь, если отпустишь их, как должно ради Бога,
1:6  οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας, οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ·
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:
1:6. they have given testimony to your charity in the sight of the Church. You would to well to lead these ones worthily to God.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: Which have borne witness of thy charity - Of thy love and benevolence.
Before the Church - The believers at Ephesus; for to this Church the apostle seems to refer.
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.
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 Christians, from whom their ministers and preachers can claim nothing by law, and for whom the state makes no provision, lay this to heart; let them ask themselves, Do we deal with these in a manner worthy of God, and worthy of the profession we make? Do we suffer them to lack the bread that perisheth, while they minister to us with no sparing hand the bread of life? Let a certain class of religious people, who will find themselves out when they read this note, consider whether, when their preachers have ministered to them their certain or stated time, and are called to go and serve other Churches, they send them forth in a manner worthy of God, making a reasonable provision for the journey which they are obliged to take. In the itinerant ministry of the apostles it appears that each Church bore the expenses of the apostle to the next Church or district to which he was going to preach the word of life. So it should be still in the mission and itinerant ministry.
Albert Barnes: Notes on the Bible - 1834
1:6: Which have borne witness of thy charity before the church - It would seem that they had returned to John, and borne honorable testimony to the love manifested to them by Gaius. Before what church they had borne this testimony is unknown. Perhaps it was the church in Ephesus.
Whom if thou bring forward on their journey - οὕς προπέμψας hous propempsas. "Whom bringing forward, or having brought forward." The word refers to aid rendered to them in their journey, in facilitating their travels, either by personally accompanying them, by furnishing them the means of prosecuting their journey, or by hospitably entertaining them. Gaius probably aided them in every way in which it was practicable. It has been made a question whether this refer, to the fact that he had thus aided them in some visit which they had made to the church where Gaius was, or to a visit which they purposed to make. The Greek would seem to favor the latter construction, and yet it would appear from the Epistle, that the "brethren and strangers" actually had been with him that they had been rejected by the church through the influence of Diotrephes, and had been thrown upon the hospitality of Gaius, and that they had returned, and had borne honorable testimony to his hospitality. These views can be reconciled by supposing, as Lucke does, that having been once on their travels, and having shared the hospitality of Gaius, they were purposing to visit that region again, and that John, praising him for his former hospitality, commends them again to him, stating the reason Jo3 1:9-10 why he did not, in accordance with the usual custom, recommend them to the care of the church. They had now gone out Jo3 1:7 on the same errand upon which they had formerly gone, and they had now equal claims to the hospitality of the friends of religion.
After a godly sort - Margin, as in Greek, "worthy of God." The meaning is, As becomes those who serve God; or as becomes those who are professors of his religion.
Thou shalt do well - You will do what religion requires in these circumstances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: have borne witness of thy charity: Jo3 1:12; Plm 1:5-7
whom: Act 15:3, Act 21:5; Rom 15:24; Co2 1:16; Tit 3:13
after a godly sort: or, worthy of God, This is a literal and proper rendering of the original αξιως [Strong's G516], του [Strong's G5120], Θεου [Strong's G2316], by which the antecedent to the possessive pronoun his, in the next verse, becomes immediately apparent. "In a manner worthy of God, and of your relations and obligations to Him, and such as He can approve." Th1 2:12
do well: Gen 4:7; Jon 4:4; Mat 25:21-23; Act 15:29; Phi 4:14; Pe1 2:20
Geneva 1599
Which have borne witness of thy charity before the church: whom if thou (c) bring forward on their journey after a godly sort, thou shalt do well:
(c) He commends to Gaius, either those same men whom he had entertained before returning to him, about the affairs of the Church, or else some other who had similar business.
John Gill
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 Acts 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", "to send them on", or "send them away"; dismiss them, take his leave of them in a friendly and honourable way. The Targums of Onkelos and Jonathan render it, "to accompany them"; and so this Greek word, which seems to answer to the Hebrew phrase, signifies an honourable accompanying, leading forth, and taking leave of friends; and so the apostle encourages Gaius to behave in like manner to the brethren and strangers; meaning, either by accompanying them in person, or by sending his servants along with them, both to direct them the way, and to secure them from danger, and chiefly by furnishing them with everything necessary for them; see Tit 3:13. And this he would have him do,
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.
John Wesley
Who have testified of thy love before the church - The congregation with whom I now reside. Whom if thou send forward on their journey - Supplied with what is needful. Thou shalt do well - How tenderly does the apostle enjoin this!
Robert Jamieson, A. R. Fausset and David Brown
borne witness of thy charity before the church--to stimulate others by the good example. The brethren so entertained by Gaius were missionary evangelists (3Jn 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.
bring forward on their journey--"If thou (continue to) forward on their journey" by giving them provisions for the way.
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 (3Jn 1:7), honors God.
1:71:7: Զի վասն անուանն ելին, եւ ո՛չինչ յումեքէ առնուն զհեթանոսականացն[3240]։ [3240] Օրինակ մի. Վասն անուան նորա ելին։
7 քանի որ նրանք Քրիստոսի՛ անուան համար ճանապարհ ելան եւ ոչ մի օգնութիւն չստացան հեթանոսներից:
7 Վասն զի Աստուծոյ անուանը համար ճամբայ ելան ու հեթանոսներէն բան մը չեն առներ։
Զի վասն [1]անուանն ելին, եւ [2]ոչինչ յումեքէ առնուն զհեթանոսականացն:

1:7: Զի վասն անուանն ելին, եւ ո՛չինչ յումեքէ առնուն զհեթանոսականացն[3240]։
[3240] Օրինակ մի. Վասն անուան նորա ելին։
7 քանի որ նրանք Քրիստոսի՛ անուան համար ճանապարհ ելան եւ ոչ մի օգնութիւն չստացան հեթանոսներից:
7 Վասն զի Աստուծոյ անուանը համար ճամբայ ելան ու հեթանոսներէն բան մը չեն առներ։
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1:77: ибо они ради имени Его пошли, не взяв ничего от язычников.
1:7  ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν.
1:7. ὑπὲρ (over) γὰρ (therefore) τοῦ (of-the-one) ὀνόματος (of-a-name) ἐξῆλθαν (they-came-out) μηδὲν (to-lest-moreover-one) λαμβάνοντες ( taking ) ἀπὸ (off) τῶν (of-the-ones) ἐθνικῶν . ( of-nation-belonged-of )
7. because that for the sake of the Name they went forth, taking nothing of the Gentiles.
1:7. Because that for his name’s sake they went forth, taking nothing of the Gentiles.
1:7. For they set out, on behalf of his name, accepting nothing from the unbelievers.
Because that for his name' s sake they went forth, taking nothing of the Gentiles:

7: ибо они ради имени Его пошли, не взяв ничего от язычников.
1:7  ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν.
1:7. Because that for his name’s sake they went forth, taking nothing of the Gentiles.
1:7. For they set out, on behalf of his name, accepting nothing from the unbelievers.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: 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.
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 εξηλθον, they went out, with απο των εθνων, from the Gentiles, or rather by the Gentiles, and give the passage this sense: They went out, i.e., were driven out by the Gentiles, taking nothing with them, i.e., leaving all their property behind, so that they were in a state of great destitution. A curious reading here, εθνικων, heathenish men, for εθνων, Gentiles, which latter might imply those who were converted from among the Gentiles, while the sense of the other term seems to be restrained to those who were still unconverted, may seem to strengthen the above interpretation; and although the construction seems rather harsh, yet it is not, on the whole, unlikely. The reading above referred to is that of the most ancient and reputable MSS. That to be driven out or expelled is one scriptural meaning of the verb εξερχομαι, see Mat 8:32 : And when they were come out, οἱ δε εξελθοντεσς, and when they were Driven Out. Mat 12:43 : When the unclean spirit is gone out, εξελθη, is Driven Out. See Mar 5:13, Mar 7:29 : The devil is gone out of thy daughter, εξεληλυθε, is Expelled. Mar 9:29 : This kind can come forth by nothing εν ουδενι δυναται εξελθειν, can be Driven Out by nothing, but by prayer and fasting. Luk 8:2 : Mary Magdalene; out of whom went, αφ' ἡς δαιμονια ἑπτα εξεληλυθει, out of whom were Cast, seven demons. See also Jo1 2:19; Rev 3:12; and Schleusner, in voc. εξερχομαι.
Albert Barnes: Notes on the Bible - 1834
1:7: Because that for his name's sake - The word "his" here refers to God; and the idea is, that they had undertaken this journey not on their own account, but in the cause of religion.
They went forth - Or, "they have gone forth" - ἐξῆλθον exē lthon - referring to the journey which they had then undertaken; not to the former one.
Taking nothing of the Gentiles - The term "Gentile" embraced all who were not "Jews," and it is evident that these persons went forth particularly to labor among the pagan. When they went, they resolved, it seems, to receive no part of their support from them, but to depend upon the aid of their Christian brethren, and, hence, they were at first commended to the church of which Gaius and Diotrephes were members, and on this second excursion were commended particularly to Gaius. Why they, resolved to take nothing of the Gentiles is not stated, but it was doubtless from prudential considerations, lest it should hinder their success among them, and expose them to the charge of being actuated by a mercenary spirit. There were circumstances in the early propagation of Christianity which made it proper, in order to avoid this reproach, to preach the gospel "without charge," those to whom it is preached to contribute to its maintenance, and that it is the right of those who preach to expect and receive a support. On this subject, see the 1 Cor. 9 notes, particularly Jo1 1:15, Jo1 1:18 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: that: Act 8:4, Act 9:16; Co2 4:5; Col 1:24; Rev 2:3
taking: Kg2 5:15, Kg2 5:16, Kg2 5:20-27; Co1 9:12-15, Co1 9:18; Co2 11:7-9, Co2 12:13
John Gill
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".
John Wesley
They went forth - To preach the gospel.
Robert Jamieson, A. R. Fausset and David Brown
his name's sake--Christ's.
went forth--as missionaries.
taking nothing--refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessalonica.
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 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.
1:81:8: Մեք այսուհետեւ պարտիմք ընդունե՛լ զայնպիսիսն, զի գործակի՛ցք լիցուք ճշմարտութեանն։ էդ
8 Ուրեմն՝ մենք պարտաւոր ենք ընդունել այդպիսիներին, որպէսզի գործակից լինենք ճշմարտութեանը:
8 Ուստի մենք պարտաւոր ենք այնպիսիները ընդունիլ, որպէս զի ճշմարտութեանը գործակից ըլլանք։
Մեք այսուհետեւ պարտիմք ընդունել զայնպիսիսն, զի գործակիցք լիցուք ճշմարտութեանն:

1:8: Մեք այսուհետեւ պարտիմք ընդունե՛լ զայնպիսիսն, զի գործակի՛ցք լիցուք ճշմարտութեանն։ էդ
8 Ուրեմն՝ մենք պարտաւոր ենք ընդունել այդպիսիներին, որպէսզի գործակից լինենք ճշմարտութեանը:
8 Ուստի մենք պարտաւոր ենք այնպիսիները ընդունիլ, որպէս զի ճշմարտութեանը գործակից ըլլանք։
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1:88: Итак мы должны принимать таковых, чтобы сделаться споспешниками истине.
1:8  ἡμεῖς οὗν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ.
1:8. ἡμεῖς (We) οὖν (accordingly) ὀφείλομεν (we-debt) ὑπολαμβάνειν (to-take-under) τοὺς (to-the-ones) τοιούτους, (to-the-ones-unto-the-ones-these,"ἵνα (so) συνεργοὶ ( worked-together ) γινώμεθα ( we-might-become ) τῇ (unto-the-one) ἀληθείᾳ. (unto-an-un-secluding-of)
8. We therefore ought to welcome such, that we may be fellow-workers with the truth.
1:8. We therefore ought to receive such, that we might be fellowhelpers to the truth.
1:8. Therefore, we must accept such as these, in order that we may cooperate with the truth.
We therefore ought to receive such, that we might be fellowhelpers to the truth:

8: Итак мы должны принимать таковых, чтобы сделаться споспешниками истине.
1:8  ἡμεῖς οὗν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ.
1:8. We therefore ought to receive such, that we might be fellowhelpers to the truth.
1:8. Therefore, we must accept such as these, in order that we may cooperate with the truth.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: 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 απολαμβανειν, to receive, the most ancient and reputable MSS. have ὑπολαμβανειν, to take up, undertake for, or kindly receive.
Fellow helpers to the truth - And thus encourage the persecuted, and contribute to the spread and maintenance of the Gospel.
Albert Barnes: Notes on the Bible - 1834
1:8: We therefore ought to receive such - All of us ought hospitably to entertain and help such persons. The work in which they are engaged is one of pure benevolence. They have no selfish aims and ends in it. They do not even look for the supplies of their own needs among the people to whom they go to minister; and we ought, therefore, to help them in their work, and to contribute to their support. Doubtless, the apostle meant to urge this duty particularly upon Gaius; but, in order to show that he recognized the obligation himself, he uses the term "we," and speaks of it as a duty binding on all Christians.
That we might be fellow-helpers to the truth - All Christians cannot go forth to preach the gospel, but all may contribute something to the support of those who do; and in this case they would have a joint participation in the work of spreading the truth. The same reasoning which was applicable to that case, is also applicable now in regard to the duty of supporting those who go forth to preach the gospel to the destitute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: to receive: Jo3 1:10; Mat 10:14, Mat 10:40; Luk 11:7; Co2 7:2, Co2 7:3
fellowhelpers: Co1 3:5-9, Co1 16:10, Co1 16:11; Co2 6:1, Co2 8:23; Phi 4:3; Col 4:11; Th1 3:2; Plm 1:2, Plm 1:24
Geneva 1599
We therefore ought to receive such, that we might be (d) fellowhelpers to the truth.
(d) That we ourselves may help the preaching of the truth.
John Gill
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".
John Wesley
To receive - With all kindness. The truth - Which they preach.
Robert Jamieson, A. R. Fausset and David Brown
We--in contradistinction to "the Gentiles" or "heathen" referred to, 3Jn 1:7.
therefore--as they take nothing from the Gentiles or heathen.
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.
fellow helpers--with them.
to the truth--that is, to promote the truth.
1:91:9: Գրեցի ինչ եկեղեցւոյն. այլ որ յառաջադէմն ՚ի նոցանէ Դիոտրեփէս, ո՛չ ընդունի զմեզ[3241]։ [3241] Ոմանք. ՚Ի նոցանէ է Դիոտրիփէս։
9 Եկեղեցուն գրել եմ. բայց Դիոտրեփէսը, որ իրեն միւսներից առաջ է գցում, չի ընդունում մեզ:
9 Եկեղեցիին գրեցի. բայց Դիոտրեփէսը, որ անոնց մէջ առաջին ըլլալ կ’ուզէ, մեզ չ’ընդունիր։
Գրեցի ինչ եկեղեցւոյն. այլ որ յառաջադէմն ի նոցանէ է Դիոտրեփէս, ոչ ընդունի զմեզ:

1:9: Գրեցի ինչ եկեղեցւոյն. այլ որ յառաջադէմն ՚ի նոցանէ Դիոտրեփէս, ո՛չ ընդունի զմեզ[3241]։
[3241] Ոմանք. ՚Ի նոցանէ է Դիոտրիփէս։
9 Եկեղեցուն գրել եմ. բայց Դիոտրեփէսը, որ իրեն միւսներից առաջ է գցում, չի ընդունում մեզ:
9 Եկեղեցիին գրեցի. բայց Դիոտրեփէսը, որ անոնց մէջ առաջին ըլլալ կ’ուզէ, մեզ չ’ընդունիր։
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1:99: Я писал церкви; но любящий первенствовать у них Диотреф не принимает нас.
1:9  ἔγραψά τι τῇ ἐκκλησίᾳ· ἀλλ᾽ ὁ φιλοπρωτεύων αὐτῶν διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς.
1:9. Ἔγραψά (I-scribed) τι (to-a-one) τῇ (unto-the-one) ἐκκλησίᾳ: (unto-a-calling-out-unto) ἀλλ' (other) ὁ (the-one) φιλοπρωτεύων (most-before-caring-of) αὐτῶν (of-them) Διοτρέφης (a-Diotrefes) οὐκ (not) ἐπιδέχεται ( it-receiveth-upon ) ἡμᾶς. (to-us)
9. I wrote somewhat unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
1:9. I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
1:9. As it happens, I had written to the church. But Diotrephes, who loves to bear the highest rank among them, would not accept us.
I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not:

9: Я писал церкви; но любящий первенствовать у них Диотреф не принимает нас.
1:9  ἔγραψά τι τῇ ἐκκλησίᾳ· ἀλλ᾽ ὁ φιλοπρωτεύων αὐτῶν διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς.
1:9. I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
1:9. As it happens, I had written to the church. But Diotrephes, who loves to bear the highest rank among them, would not accept us.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12: Вместо: "я писал", egraya, в Синайск. код. стоит: egraya an - "я написал бы". Такое чтение, находящее подтверждение и в чтении Вульгаты: saipsissem forsitan, я, может быть, написал бы, - более отвечает смыслу текста ст. 9-10: иначе было бы непонятно: как утерялось послание, написанное Апостолом целой Церкви? При предлагаемом же чтении получается тот смысл, что, если бы Апостол написал послание всей церкви, то любящий первенствовать у них (членов этой поместной церкви) мог бы злоупотребить этим посланием, а теперь Апостол надеется обличить его лично (ст. 10). Кто был Диотреф, прямо в тексте не сказано, но эпитет "первенстволюбец", o filoprwteuwn (ст. 9), усвояемый Диотрефу, в связи с предикатами: "и сам не принимает братьев и запрещает желающим, и изгоняет из церкви" (ст. 10), т. е. лишает общения церковного, как еретиков, - показывает в нем председателя Церкви, недостойного, по суду Апостола, этого звания. Неизвестно, равным образом, церковно-общественное положение похваляемого Апостолом (ст. 12) Димитрия; только у Дорофея Тирского записано предание, что этот Димитрий впоследствии был епископом Филадельфийской церкви, одной из семи малоазийских церквей, упоминаемых в Апокалипсисе (III:7: и дал.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Character of Diotrephes.A. D. 90.
9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10 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. 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.

I. Here is a very different example and character, an officer, a minister in the church, less generous, catholic, and communicative than the private Christians. Ministers may sometimes be out-shone, out-done. In reference to this minister, we see,

1. His name--a Gentile name: Diotrephes, attended with an unchristian spirit.

2. His temper and spirit--full of pride and ambition: He loves to have the pre-eminence. This ferment sprang and wrought betimes. It is an ill unbeseeming character of Christ's ministers to love pre-eminence, to affect presidency in the church of God.

3. His contempt of the apostle's authority, and letter, and friends. (1.) Of his authority: The deeds which he doeth contrary to our appointment, prating against us with malicious words. Strange that the contempt should run so high! But ambition will breed malice against those who oppose it. Malice and ill-will in the heart will be apt to vent themselves by the lips. The heart and mouth are both to be watched. (2.) Of his letter: "I wrote to the church (v. 9), namely, in recommendation of such and such brethren. But Diotrephes receiveth us not, admits not our letter and testimony therein." This seems to be the church of which Gaius was a member. A gospel church seems to be such a society as to which a letter may be written and communicated. Gospel churches may well expect and be allowed credentials with the strangers who desire to be admitted among them. The apostle seems to write by and with these brethren. To an ambitious aspiring spirit apostolical authority or epistle signifies but little. (3.) Of his friends, the brethren he recommended: Neither doth he himself receive the brethren, and forbiddeth those that would, and casteth them out of the church, v. 10. There might be some differences or different customs between the Jewish and Gentile Christians. Pastors should seriously consider what differences are tolerable. The pastor is not at absolute liberty, nor lord over God's heritage. It is bad to do no good ourselves; but it is worse to hinder those who would. Church-power and church-censures are often abused. Many are cast out of the church who should be received there with satisfaction and welcome. But woe to those who cast out the brethren whom the Lord Christ will take into his own communion and kingdom!

4. The apostle's menace of this proud domineerer: Wherefore, if I come, I will remember his deeds which he doeth (v. 10), will remember to censure them. This seems to intimate apostolical authority. But the apostle seems not to hold an episcopal court, to which Diotrephes must be summoned; but he will come to take cognizance of this affair in the church to which it belongs. Acts of ecclesiastical domination and tyranny ought to be animadverted upon. May it be better agreed to whom that power belongs!

II. Here is counsel upon that different character, dissuasion from copying such a pattern, and indeed any evil at all: Beloved, follow not that which is evil, but that which is good, v. 11. Imitate not such unchristian pernicious evil; but pursue the contrary good, in wisdom, purity, peace, and love. Caution and counsel are not needless to those who are good already. Those cautions and counsels are most likely to be accepted that are seasoned with love. Beloved, follow not that which is evil. To this caution and counsel a reason is respectively subjoined. 1. To the counsel: Follow that which is good; for he that doeth good (naturally and genuinely doeth good, as delighting therein) is of God, is born of God. The practice of goodness is the evidence of our filial happy relation to God. 2. To the caution: Follow not that which is evil, for he that doeth evil (with bent of mind pursues it) hath not seen God, is not duly sensible of his holy nature and will. Evil-workers vainly pretend or boast an acquaintance with God.
Adam Clarke: Commentary on the Bible - 1831
1:9: I wrote unto the Church - The Church where Caius was; but Diotrephes, who loveth to have the pre-eminence, φιλοπρωτευων, who loves the presidency, or chief place in the Church. He was doubtless an officer in the Church, at least a deacon, probably a bishop; and, being one, he magnified himself in his office; he loved such eminence, and behaved himself haughtily in it.
Receiveth us not - Does not acknowledge the apostolical authority. As some MSS. supply αν after εγραψα, and several judicious critics believe it is implied, the translation will run thus: I would have written to the Church to receive these men kindly, but Diotrephes, who affects the presidency; and into whose hands, if I wrote to the Church, my letter must come, receiveth us not - would not acknowledge my authority to interfere with any of the matters of his Church; and therefore I have written unto thee, whose love to the brethren and general hospitality are well known, that thou wouldst receive those strangers and persecuted followers of our common Lord.
Albert Barnes: Notes on the Bible - 1834
1:9: I wrote unto the church - That is on the former occasion when they went forth. At that time, John naturally commended them to the kind attentions of the church, not doubting but that aid would be rendered them in prosecuting their benevolent work among the Gentiles. The Epistle which was written on that occasion is now lost, and its contents cannot now be ascertained. It was, probably, however, a letter of mere commendation, perhaps stating the object which these brethren had in view, and soliciting the aid of the church. The Latin Vulgate renders this: "scripsissem forsan ecclesiae, "I would have written, perhaps, to the church, but Diotrephes," etc. Macknight also renders this, "I would have written," supposing the sense to be, that John would have commended them to the whole church rather than to a private member, if he had not been aware of the influence and opposition of Diotrephes. The Syriac version also adopts the same rendering. Several manuscripts also, of later date, introduced a particle, (αν an,) by which the same rendering would be demanded in the Greek, though that reading is not sustained by good authority. Against this mode of rendering the passage, the reasons seem to me to be clear.
(1) as already remarked, the reading in the Greek which would require it is not sustained by good authority.
(2) the fair and obvious interpretation of the Greek word used by the apostle, (ἔγραψα egrapsa,) without that particle, is, I "wrote" - implying that it had been already done.
(3) it is more probable that John had written to the church on some former occasion, and that his recommendation had been rejected by the influence of Diotrephes, than that he would be deterred by the apprehension that his recommendation would be rejected.
It seems to me, therefore, that the fair interpretation of this passage is, that these brethren had gone forth on some former occasion, commended by John to the church, and had been rejected by the influence of Diotrephes, and that now he commends them to Gains, by whom they had been formerly entertained, and asks him to renew his hospitality to them.
But Diotrephes, who loveth to have the pre-eminence among them, receiveth us not - Does not admit our authority, or would not comply with any such recommendation. The idea is, that he rejected his interference in the matter, and was not disposed to acknowledge him in any way. Of Diotrephes, nothing more is known than is here specified. Compare the analysis of the Epistle. If he was an officer in the church - a pastor, a ruling elder, a deacon, a vestry-man, a warden, or a private individual - we have no means of ascertaining. The presumption, from the phrase "who loveth to have the pre-eminence," would rather seem to be that he was an aspiring man, arrogating rights which he did not have, and assuming authority to which he was not entitled by virtue of any office. Still he might have held an office, and might have arrogated authority, as many have done, beyond what properly belonged to it.
The single word rendered "who loveth to have the pre-eminence," φιλοπρωτεύων philoprō teuō n, occurs nowhere else in the New Testament. It means simply, "who loves to be first" - meaning that he loved to be at the head of all things, to rule, to lord it over others. It is clearly supposed here, that the church would have complied with the request of the writer if it had not been for this man. What were the alleged grounds for the course which he constrained the church to take, we are not informed; the real ground, the apostle says, was his desire to rule. There may have been at the bottom of it some secret dislike of John, or some private grudge; but the alleged ground may have been, that the church was independent, and that it should reject all foreign interference; or that the church was unable to support those men; or that the work in which they were engaged was one of doubtful propriety.
Whatever was the cause, the case furnishes an illustration of the bad influence of one ambitious and arrogant man in a church. It is often in the power of one such man to bring a whole church under his control, and effectually to embarrass all its movements, and to pRev_ent all the good which it would otherwise accomplish. When it is said, "but Diotrephes receiveth us not," the reference is doubtless to John, and the meaning is, either that he did not acknowledge him as an apostle, or that he did not recognize his right to interfere in the affairs of the church, or that he did not regard his recommendation of these brethren. The first of these suppositions is hardly probable; but, though he may have admitted that he was an apostle, there were perhaps some reasons operating in this particular case why he pRev_ailed on the church to reject those who had been thus commended to their hospitality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: who loveth: Ο φιλοπρωτευων "who loveth the presidency," or chief place, doubtless in the church, of which Diotrephes was most probably an officer; and being one, magnified himself in his office: he loved such pre-eminence, and behaved haughtily in it. Mat 20:20-28, Mat 23:4-8; Mar 9:34, Mar 10:35-45; Luk 22:24-27; Rom 12:10; Phi 2:3-5; Tit 1:7-16
receiveth: Jo3 1:8; Mat 10:40-42; Mar 9:37; Luk 9:48
Geneva 1599
(2) I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
(2) Ambition and covetousness, two pestilent sins (especially in those who have any church responsibilities) are condemned in Diotrephes.
John Gill
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 Acts 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.
(a) Vid. Fabricii Bibliograph. Antiqu. p. 211.
John Wesley
I wrote to the church - Probably that to which they came. But Diotrephes - Perhaps the pastor of it. Who loveth to have the preeminence among them - To govern all things according to his own will. Receiveth us not - Neither them nor me. So did the mystery of iniquity already work!
Robert Jamieson, A. R. Fausset and David Brown
I wrote--The oldest manuscripts add "something": a communication, probably, on the subject of receiving the brethren with brotherly love (3Jn 1:8, 3Jn 1:10). That Epistle was not designed by the Spirit for the universal Church, or else it would have been preserved.
unto the church--of which Gaius is a member.
loveth . . . pre-eminence--through ambition. Evidently occupying a high place in the Church where Gaius was (3Jn 1:10).
among them--over the members of the Church.
receiveth us not--virtually, namely, by not receiving with love the brethren whom we recommended to be received (3Jn 1:8, 3Jn 1:10; compare Mt 10:40).
1:101:10: Վասն այսորիկ եթէ եկից՝ յիշեցուցի՛ց զգործս նորա զոր առնէ, բանիւք չարօք շատխօսութեան առնէ զմեզ աշխա՛տ. եւ ո՛չ այսոքիւք շատացաւ, ո՛չ ինքն ընդունի զեղբարս, եւ զայնոսիկ որ ընդունին՝ արգելո՛ւ. նա՝ եւ յեկեղեցւո՛յ եւս հանէ[3242]։ [3242] Ոմանք. Վասն այնորիկ չարեօք շատախօսութեամբ... առնէ աշխատ զմեզ։ Բազումք. Եւ ոչ այսոքիւք շատացեալ... որ ընդ ունինն։
10 Դրա համար, եթէ գամ, պիտի յիշեցնեմ այն գործերը, որ նա արել է: Չար խօսքերով, շատախօսելով տանջում է մեզ: Եւ այսքանով չգոհանալով՝ ոչ միայն ինքը չի ընդունում եղբայրներին, այլեւ արգելք է հանդիսանում նրանց, ովքեր ընդունում են. եւ այդպիսիներին եկեղեցուց դուրս էլ է հանում:
10 Ասոր համար եթէ գամ, անոր ըրած գործերը պիտի յիշեմ, որ մեզի դէմ շաղակրատելով չարախօսութիւն կ’ընէ։ Ասով ալ գոհ չըլլալէ զատ ո՛չ միայն ինք չ’ընդունիր եղբայրները, այլ անոնք որ կ’ուզեն ընդունիլ՝ կ’արգիլէ ու եկեղեցիէն ալ կը հանէ։
Վասն այսորիկ եթէ եկից, յիշեցուցից զգործս նորա զոր առնէ, բանիւք չարօք շատխօսութեան առնէ զմեզ աշխատ. եւ ոչ այսոքիւք շատացեալ, ոչ ինքն ընդունի զեղբարս, եւ զայնոսիկ որ ընդունինն` արգելու, նա` եւ յեկեղեցւոյ եւս հանէ:

1:10: Վասն այսորիկ եթէ եկից՝ յիշեցուցի՛ց զգործս նորա զոր առնէ, բանիւք չարօք շատխօսութեան առնէ զմեզ աշխա՛տ. եւ ո՛չ այսոքիւք շատացաւ, ո՛չ ինքն ընդունի զեղբարս, եւ զայնոսիկ որ ընդունին՝ արգելո՛ւ. նա՝ եւ յեկեղեցւո՛յ եւս հանէ[3242]։
[3242] Ոմանք. Վասն այնորիկ չարեօք շատախօսութեամբ... առնէ աշխատ զմեզ։ Բազումք. Եւ ոչ այսոքիւք շատացեալ... որ ընդ ունինն։
10 Դրա համար, եթէ գամ, պիտի յիշեցնեմ այն գործերը, որ նա արել է: Չար խօսքերով, շատախօսելով տանջում է մեզ: Եւ այսքանով չգոհանալով՝ ոչ միայն ինքը չի ընդունում եղբայրներին, այլեւ արգելք է հանդիսանում նրանց, ովքեր ընդունում են. եւ այդպիսիներին եկեղեցուց դուրս էլ է հանում:
10 Ասոր համար եթէ գամ, անոր ըրած գործերը պիտի յիշեմ, որ մեզի դէմ շաղակրատելով չարախօսութիւն կ’ընէ։ Ասով ալ գոհ չըլլալէ զատ ո՛չ միայն ինք չ’ընդունիր եղբայրները, այլ անոնք որ կ’ուզեն ընդունիլ՝ կ’արգիլէ ու եկեղեցիէն ալ կը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Посему, если я приду, то напомню о делах, которые он делает, понося нас злыми словами, и не довольствуясь тем, и сам не принимает братьев, и запрещает желающим, и изгоняет из церкви.
1:10  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.
1:10. διὰ (Through) τοῦτο, (to-the-one-this,"ἐὰν (if-ever) ἔλθω, (I-might-have-had-came,"ὑπομνήσω (I-shall-remind-under) αὐτοῦ (of-it) τὰ (to-the-ones) ἔργα (to-works) ἃ ( to-which ) ποιεῖ, (it-doeth-unto,"λόγοις (unto-forthees) πονηροῖς ( unto-en-necessitated ) φλυαρῶν (prattling-unto) ἡμᾶς, (to-us,"καὶ (and) μὴ (lest) ἀρκούμενος (being-sufficed-unto) ἐπὶ (upon) τούτοις (unto-the-ones-these) οὔτε (not-also) αὐτὸς (it) ἐπιδέχεται ( it-receiveth-upon ) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) καὶ (and) τοὺς (to-the-ones) βουλομένους ( to-purposing ) κωλύει (it-preventeth) καὶ (and) ἐκ (out) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) ἐκβάλλει. (it-casteth-out)
10. Therefore, if I come, I will bring to remembrance his works which he doeth, prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth, and casteth out of the church.
1:10. 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.
1:10. Because of this, when I come, I will admonish his works which he does, babbling against us with malicious words. And as if this were not sufficient for him, he himself does not receive the brothers. And those who do receive them, he hinders, and he ejects them from the church.
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:

10: Посему, если я приду, то напомню о делах, которые он делает, понося нас злыми словами, и не довольствуясь тем, и сам не принимает братьев, и запрещает желающим, и изгоняет из церкви.
1:10  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.
1:10. 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.
1:10. Because of this, when I come, I will admonish his works which he does, babbling against us with malicious words. And as if this were not sufficient for him, he himself does not receive the brothers. And those who do receive them, he hinders, and he ejects them from the church.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: If I come, I will remember - I will show him the authority which, as an apostle of Jesus Christ, I possess.
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.
Albert Barnes: Notes on the Bible - 1834
1:10: Wherefore, if I come - He was evidently expecting soon to make a visit to Gaius, and to the church, Jo3 1:14.
I will remember his deeds which he doeth - That is, he would punish his arrogance and presumption; would take measures that he should be dealt with in a proper manner. There is no evidence whatever that this is said in a vindictive or Rev_engeful spirit, or that the writer spoke of it merely as a personal matter. From anything that can be shown to the contrary, if it had been a private and personal affair merely, the matter might have been dropped, and never referred to again. But what had been done was public. It pertained to the authority of the apostle, the duty of the church, and the character of the brethren who had been commended to them. If the letter was written, as is supposed by the aged John, and his authority had been utterly rejected by the influence of this one man, then it was proper that that authority should be asserted. If it was the duty of the church to have received these men, who had been thus recommended to them, and it had been pRev_ented from doing what it would otherwise have done, by the influence of one man, then it was proper that the influence of that man should be restrained, and that the church should see that he was not to control it. If the feelings and the character of these brethren had been injured by being rudely thrust out of the church, and held up as unworthy of public confidence, then it was proper that their character should be vindicated, and that the author of the wrong should be dealt with in a suitable manner. No one can show that this was not all that the apostle proposed to do, or that any feelings of private vindictiveness entered into his purpose to remember what Diotrephes had done; and the existence of any such feelings should not be charged on the apostle without proof. There is no more reason to suppose this in his case than there was in the case of Paul, in administering discipline in the church of Corinth, Co1 5:3-5, or than there is in any instance of administering discipline now.
Prating against us - The word "prate," (φλυαρέω phluareō,) occurring nowhere else in the New Testament, means to "overflow with talk," (Greek φλύω phluō, Latin: "fluo," flow;) to talk much without weight, or to little purpose; to be loquacious; to trifle; or, to use an expression common among us, and which accords well with the Greek, to run on in talk, without connection or sense. The word does not properly imply that there was malignity or ill-feeling in what was said, but that the talk was of an idle, foolish, and unpprofitable character. As John here, however, specifies that there was a bad spirit in the manner in which Diotrephes expressed himself, the real thing which is implied in the use of the word here is, that there were much talk of that kind; that he was addicted to this habit of "running on" against the apostle; and that he was thus constantly undermining his influence, and injuring his character.
With malicious words - Greek, "evil words;" words that were fitted to do injury.
And not content therewith - Not satisfied with venting his private feelings in talk. Some persons seem to be satisfied with merely talking against others, and take no other measures to injure them; but Diotrephes was not. He himself rejected the brethren, and persuaded the church to do the same thing. Bad as evil talking is, and troublesome as a man may be who is always "prating" about matters that do not go according to his mind, yet it would be comparatively well if things always ended with that, and if the loquacious and the dissatisfied never took measures openly to wrong others.
Neither doth he himself receive the brethren - Does not himself treat them as Christian brethren, or with the hospitality which is due to them. He had not done it on the former visit, and John evidently supposed that the same thing would occur again.
And forbiddeth them that would - From this it is clear that there were those in the church who were disposed to receive them in a proper manner; and from anything that appears, the church, as such, would have been inclined to do it, if it had not been for the influence of this one man.
And casteth them out of the church - Compare Luk 6:22. It has been made a question whether the reference here is to the members of the church who were disposed to receive these brethren, or to the brethren themselves. Lucke, Macknight, and some others, suppose that it refers to those in the church who were willing to receive them, and whom Diotrephes had excommunicated on that account. Heumann, Carpzoviius, Rosenmuller, Bloomfield, and others, suppose that it refers to these strangers, and that the meaning is, that Diotrephes would not receive them into the society of Christians, and thus compelled them to go to another place. That this latter is the correct interpretation seems to me to be evident, for it was of the treatment which they had received that the apostle was speaking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: I will: Co1 5:1-5; Co2 10:1-11, Co2 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
John Gill
Wherefore, if I come,.... Where both Gaius and Diotrephes lived, as he trusted he should shortly, 3Jn 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 Jn 9:34.
John Wesley
He prateth against us - Both them and me, thereby endeavouring to excuse himself.
Robert Jamieson, A. R. Fausset and David Brown
if I come-- (3Jn 1:14).
I will remember--literally, "I will bring to mind" before all by stigmatizing and punishing.
prating--with mere silly tattle.
neither doth he . . . receive the brethren--with hospitality. "The brethren" are the missionaries on their journey.
forbiddeth them that would--receive them.
casteth them--those that would receive the brethren, by excommunication from the Church, which his influence, as a leading man (3Jn 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, 2Cor 11:22; Phil 3:2, Phil 3:5, Phil 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.
1:111:11: Սի՛րելի՝ մի՛ լիցիս նմանօղ չարի՝ այլ բարւո՛յ. զի որ զբարին առնէ՝ յԱստուծոյ է. եւ որ զչարիս գործէ՝ նա ո՛չ ետես երբէք զԱստուած[3243]։ [3243] Ոմանք. Մի՛ լինիցիս. կամ՝ մի՛ լինիր... զբարիս առնէ... եւ որ զչար գործէ։
11 Սիրելի՛ս, մի՛ նմանուիր չարին, այլ՝ բարուն. ով բարին է գործում, Աստծուց է. եւ ով չարիք է գործում, նա երբեք Աստծուն չի տեսել:
11 Սի՛րելիս, չարին նմանող մի՛ ըլլար, հապա՝ բարիին։ Ան որ բարիք կը գործէ, Աստուծմէ է. բայց ան որ չարիք կը գործէ, անիկա Աստուած տեսած չէ։
Սիրելի, մի՛ լիցիս նմանող չարի, այլ բարւոյ. զի որ զբարին առնէ` յԱստուծոյ է. եւ որ զչարիս գործէ` նա ոչ ետես երբեք զԱստուած:

1:11: Սի՛րելի՝ մի՛ լիցիս նմանօղ չարի՝ այլ բարւո՛յ. զի որ զբարին առնէ՝ յԱստուծոյ է. եւ որ զչարիս գործէ՝ նա ո՛չ ետես երբէք զԱստուած[3243]։
[3243] Ոմանք. Մի՛ լինիցիս. կամ՝ մի՛ լինիր... զբարիս առնէ... եւ որ զչար գործէ։
11 Սիրելի՛ս, մի՛ նմանուիր չարին, այլ՝ բարուն. ով բարին է գործում, Աստծուց է. եւ ով չարիք է գործում, նա երբեք Աստծուն չի տեսել:
11 Սի՛րելիս, չարին նմանող մի՛ ըլլար, հապա՝ բարիին։ Ան որ բարիք կը գործէ, Աստուծմէ է. բայց ան որ չարիք կը գործէ, անիկա Աստուած տեսած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Возлюбленный! не подражай злу, но добру. Кто делает добро, тот от Бога; а делающий зло не видел Бога.
1:11  ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν.
1:11. Ἀγαπητέ, (Excessed-off-unto,"μὴ (lest) μιμοῦ ( thou-should-emulate-unto ) τὸ (to-the-one) κακὸν (to-disrupted,"ἀλλὰ (other) τὸ (to-the-one) ἀγαθόν. (to-good) ὁ (The-one) ἀγαθοποιῶν (doing-good-unto,"ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐστίν: (it-be) ὁ (the-one) κακοποιῶν (doing-disrupted-unto,"οὐχ (not) ἑώρακεν (it-had-come-to-discern-unto) τὸν (to-the-one) θεόν. (to-a-Deity)
11. 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.
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.
1:11. Most beloved, do not be willing to imitate what is evil; instead imitate what is good. Whoever does good is of God. Whoever does evil has not seen God.
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:

11: Возлюбленный! не подражай злу, но добру. Кто делает добро, тот от Бога; а делающий зло не видел Бога.
1:11  ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν.
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.
1:11. Most beloved, do not be willing to imitate what is evil; instead imitate what is good. Whoever does good is of God. Whoever does evil has not seen God.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: Follow not that which is evil - Μμ μιμου το κακον· Do not imitate that wicked man, i.e., the conduct of Diotrephes; be merciful, loving, and kind. For whatever profession any man may make, it will ever appear that he who doeth good is of God - he alone is the person who uses rightly the grace received from God, and he alone shall enjoy the Divine approbation;
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.
Albert Barnes: Notes on the Bible - 1834
1:11: Beloved, follow not that which is evil, but that which is good - There can be no doubt that in this exhortation the writer had Diotrephes particularly in his eye, and that he means to exhort Gaius not to imitate his example. He was a man of influence in the church, and though Gaius had shown that he was disposed to act in an independent manner, yet it was not improper to exhort him not to be influenced by the example of any one who did wrong. John wished to excite him to acts of liberal and generous hospitality.
He that doeth good is of God - He shows that he resembles God, for God continually does good. See the sentiment explained in the notes at Jo1 3:7.
He that doeth evil hath not seen God - See the notes at Jo1 3:8-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Beloved: Beloved, αγαπητε [Strong's G27], is in the vocative singular, and therefore refers to Gaius.
follow: Rather, imitate μιμου. Exo 23:2; Psa 37:27; Pro 12:11; Isa 1:16, Isa 1:17; Joh 10:27, Joh 12:26; Co1 4:16, Co1 11:1; Eph 5:1; Phi 3:17; Th1 1:6, Th1 2:14; Ti2 3:10 *marg. Heb 6:12; Pe1 3:13
He that doeth good: Pe1 3:11; Jo1 2:29, Jo1 3:6-9
he that doeth evil: Joh 3:20
Geneva 1599
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 (e) seen God.
(e) Has not known God.
John Gill
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 1Jn 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.
John Wesley
Follow not that which is evil - In Diotrephes. But that which is good - In Demetrius. He hath not seen God - Is a stranger to him.
Robert Jamieson, A. R. Fausset and David Brown
follow not that which is evil--as manifested in Diotrephes (3Jn 1:9-10).
but . . . good--as manifested in Demetrius (3Jn 1:12).
is of God--is born of God, who is good.
hath not seen God--spiritually, not literally.
1:121:12: ԶԴեմետրեայ վկայեա՛լ է յամենեցունց, եւ յեկեղեցւոյն՝ եւ ՚ի ճշմարտութենէն, եւ մե՛ք վկայեմք. եւ դու գիտես զի ճշմարի՛տ է մեր վկայութիւնն[3244]։ [3244] Ոսկան. Վկայեալ յամենե՛՛։
12 Դեմետրիոսի մասին վկայում են բոլորը, եկեղեցին եւ ինքը՝ ճշմարտութիւնը. վկայում ենք նաեւ մենք. եւ դու գիտես, որ մեր վկայութիւնը ճշմարիտ է:
12 Դեմետրիոսին համար ամէնքն ալ լաւ կը վկայեն, բուն իսկ ճշմարտութիւնն ալ։ Մենք ալ կը վկայենք եւ դուք գիտէք թէ մեր վկայութիւնը ճշմարիտ է։
ԶԴեմետրեայ վկայեալ է յամենեցունց [3]եւ յեկեղեցւոյն`` եւ ի ճշմարտութենէն, եւ մեք վկայեմք. եւ դու գիտես զի ճշմարիտ է մեր վկայութիւնն:

1:12: ԶԴեմետրեայ վկայեա՛լ է յամենեցունց, եւ յեկեղեցւոյն՝ եւ ՚ի ճշմարտութենէն, եւ մե՛ք վկայեմք. եւ դու գիտես զի ճշմարի՛տ է մեր վկայութիւնն[3244]։
[3244] Ոսկան. Վկայեալ յամենե՛՛։
12 Դեմետրիոսի մասին վկայում են բոլորը, եկեղեցին եւ ինքը՝ ճշմարտութիւնը. վկայում ենք նաեւ մենք. եւ դու գիտես, որ մեր վկայութիւնը ճշմարիտ է:
12 Դեմետրիոսին համար ամէնքն ալ լաւ կը վկայեն, բուն իսկ ճշմարտութիւնն ալ։ Մենք ալ կը վկայենք եւ դուք գիտէք թէ մեր վկայութիւնը ճշմարիտ է։
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1:1212: О Димитрии засвидетельствовано всеми и самою истиною; свидетельствуем также и мы, и вы знаете, что свидетельство наше истинно.
1:12  δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν.
1:12. Δημητρίῳ (Unto-a-Demetrios) μεμαρτύρηται (it-had-come-to-be-witnessed-unto) ὑπὸ (under) πάντων ( of-all ) καὶ (and) ὑπὸ (under) αὐτῆς (of-it) τῆς (of-the-one) ἀληθείας: (of-an-un-secluding-of) καὶ (and) ἡμεῖς (we) δὲ (moreover) μαρτυροῦμεν, (we-witness-unto,"καὶ (and) οἶδας (thou-had-come-to-see) ὅτι (to-which-a-one) ἡ (the-one) μαρτυρία (a-witnessing-unto) ἡμῶν (of-us) ἀληθής (un-secluded) ἐστιν. (it-be)
12. Demetrius hath the witness of all , and of the truth itself: yea, we also bear witness; and thou knowest that our witness is true.
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.
1:12. Testimony is being given for Demetrius by everyone, and by the truth itself. And we also offer testimony. And you know that our testimony is true.
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:

12: О Димитрии засвидетельствовано всеми и самою истиною; свидетельствуем также и мы, и вы знаете, что свидетельство наше истинно.
1:12  δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν.
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.
1:12. Testimony is being given for Demetrius by everyone, and by the truth itself. And we also offer testimony. And you know that our testimony is true.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Character of Demetrius; Conclusion and Salutation.A. D. 90.
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. 13 I had many things to write, but I will not with ink and pen write unto thee: 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.

Here we have, I. The character of another person, one Demetrius, not much known otherwise. But here his name will live. A name in the gospel, a fame in the churches, is better than that of sons and daughters. His character was his commendation. His commendation was, 1. General: Demetrius has a good report of all men. Few are well spoken of by all; and sometimes it is ill to be so. But universal integrity and goodness are the way to (and sometimes obtain) universal applause. 2. Deserved and well founded: And of the truth itself, v. 12. Some have a good report, but not of the truth itself. Happy are those whose spirit and conduct commend them before God and men. 3. Confirmed by the apostle's and his friends' testimony: Yea, and we also bear record; and that with an appeal to Gaius's own knowledge: And you (you and your friends) know that our record is true. Probably this Demetrius was known to the church where the apostle now resided, and to that where Gaius was. It is good to be well known, or known for good. We must be ready to bear our testimony to those who are good: it is well for those who are commended when those who commend them can appeal to the consciences of those who know them most.

II. The conclusion of the epistle, in which we may observe, 1. The referring of some things to personal interview: I have many things to write, but I will not with ink and pen, but I trust I shall shortly see thee, v. 13, 14. Many things may be more proper for immediate communication than for letter. A little personal conference may spare the time, trouble, and charge, of many letters; and good Christians may well be glad to see one another. 2. The benediction: Peace be to you; all felicity attend you. Those that are good and happy themselves wish others so too. 3. The public salutation sent to Gaius: Our friends salute thee. A friend to the propagation of religion deserves a common remembrance. And these pious persons show their friendship to religion as well as to Gaius. 4. The apostle's particular salutation of the Christians in Gaius's church or vicinity: Greet thy friends by name. I doubt they were not very many who must be so personally saluted. But we must learn humility as well as love. The lowest in the church of Christ should be greeted. And those may well salute and greet one another on earth who hope to live together in heaven. And the apostle who had lain in Christ's bosom lays Christ's friends in his heart.
Adam Clarke: Commentary on the Bible - 1831
1:12: 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.
Albert Barnes: Notes on the Bible - 1834
1:12: Demetrius hath good report of all men - Little is known of Demetrius. Lucke supposes that he resided near the place where the author of this Epistle lived, and was connected with the church there, and was probably the bearer of this Epistle. It is impossible to determine with certainty on this point, but there is one circumstance which seems to make it probable that he was a member of the same church with Gaius, and had united with him in showing Christian hospitality to these strangers. It is the use of the phrase "hath good report of all," implying that some testimony was borne to his character beyond what the writer personally knew. It is possible, indeed, that the writer would have used this term respecting him if he lived in the same place with himself, as expressing the fact that he bore a good character, but it is a phrase which would be more appropriately used if we suppose that he was a member of the same church with Gaius, and that John means to say than an honorable testimony was borne of his character by all those brethren, and by all others as far as he knew.
And of the truth itself - Not only by men, who might possibly be deceived in the estimate of character, but by fact. It was not merely a reputation founded on what "appeared" in his conduct, but in truth and reality. His deportment, his life, his deeds of benevolence, all concurred with the testimony which was borne by men to the excellency of his character. There is, perhaps, particular reference here to his kind and hospitable treatment of those brethren.
Yea, and we also bear record - John himself had personally known him. He had evidently visited the place where he resided on some former occasion, and could now add his own testimony, which no one would call in question, to his excellent character.
And ye know that our record is true - This is in the manner of John, who always spoke of himself as having such character for truth that no one who knew him would call it in question. Every Christian should have such a character; every man might if he would. Compare the notes at Joh 19:35; Joh 21:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: good: Act 10:22, Act 22:12; Th1 4:12; Ti1 3:7
and we: Joh 19:35, Joh 21:24
John Gill
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, Acts 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 Jn 19:35; and it will give a further proof of this epistle being the Apostle John's.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
of all men--who have had opportunity of knowing his character.
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 Diotrephes), &c. Compare Jn 3:21 "He that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God."
we also--besides the testimony of "all men," and "of the truth itself."
ye know--The oldest manuscripts read, "thou knowest."
1:131:13: Բազո՛ւմ ինչ ունէի գրել քեզ. այլ ո՛չ կամիմ քարտիսիւ եւ դեղով գրել[3245]. [3245] Ոմանք. Գրել առ ձեզ. այլ ո՛չ կամէի քարտ՛՛։
13 Շատ բան ունէի քեզ գրելու, բայց չեմ ուզում գրել թղթով եւ թանաքով,
13 Շատ բան ունէի գրելու, բայց չեմ ուզեր մելանով ու գրչով քեզի գրել։
Բազում ինչ ունէի գրել քեզ, այլ ոչ կամիմ [4]քարտիսիւ եւ դեղով գրել:

1:13: Բազո՛ւմ ինչ ունէի գրել քեզ. այլ ո՛չ կամիմ քարտիսիւ եւ դեղով գրել[3245].
[3245] Ոմանք. Գրել առ ձեզ. այլ ո՛չ կամէի քարտ՛՛։
13 Շատ բան ունէի քեզ գրելու, բայց չեմ ուզում գրել թղթով եւ թանաքով,
13 Շատ բան ունէի գրելու, բայց չեմ ուզեր մելանով ու գրչով քեզի գրել։
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1:1313: Многое имел я писать; но не хочу писать к тебе чернилами и тростью,
1:13  πολλὰ εἶχον γράψαι σοι, ἀλλ᾽ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν·
1:13. Πολλὰ ( To-much ) εἶχον (I-was-holding) γράψαι (to-have-scribed) σοι, (unto-thee,"ἀλλ' (other) οὐ (not) θέλω (I-determine) διὰ (through) μέλανος (of-black) καὶ (and) καλάμου (of-a-reed) σοι (unto-thee) γράφειν: (to-scribe)
13. I had many things to write unto thee, but I am unwilling to write to thee with ink and pen:
1:13. I had many things to write, but I will not with ink and pen write unto thee:
1:13. I had many things to write to you, but I am not willing, through ink and pen, to write to you.
I had many things to write, but I will not with ink and pen write unto thee:

13: Многое имел я писать; но не хочу писать к тебе чернилами и тростью,
1:13  πολλὰ εἶχον γράψαι σοι, ἀλλ᾽ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν·
1:13. I had many things to write, but I will not with ink and pen write unto thee:
1:13. I had many things to write to you, but I am not willing, through ink and pen, to write to you.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Заключение 3-го послания близко напоминает заключение второго послания (ст. 12-13); есть лишь еще упоминание о "друзьях" (oi filoi) Апостола (ср. Деян XXVII:3), частью при нем находящихся, частью же приветствуемых им через послание.
Adam Clarke: Commentary on the Bible - 1831
1:13: 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.
Albert Barnes: Notes on the Bible - 1834
1:13: I had many things to write ... - This Epistle closes, as the second does, with a statement that he had many things to say, but that he preferred waiting until he should see him rather than put them on paper. Perhaps there were some things which he wished to say which he would not like to have exposed to the possibility of being seen by the public eye.
But I will not with ink and pen ... - Notes at Jo2 1:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Jo2 1:12
John Gill
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.
Robert Jamieson, A. R. Fausset and David Brown
I will not--rather as Greek, "I wish not . . . to write" more.
1:141:14: զի ակն ունիմ ՚ի մօտո՛յ իսկ տեսանել զքեզ, եւ բերան ՚ի բերա՛ն խօսել ընդ քեզ[3246]։ [3246] ՚Ի բազումս պակասի. Խօսել ընդ քեզ։
14 քանի որ յոյս ունեմ շուտով տեսնել քեզ եւ դէմառդէմ խօսել:
14 Սակայն մօտերս քեզ տեսնելու յոյսը ունիմ ու դէմ առ դէմ խօսելու։ Խաղաղութիւն քեզի. բարեկամները քեզի բարեւ կ’ընեն. բարեւ ըրէ մեր բարեկամներուն՝ ամէն մէկուն անունովը։
զի ակն ունիմ ի մօտոյ իսկ տեսանել զքեզ, եւ բերան ի բերան խօսել:

1:14: զի ակն ունիմ ՚ի մօտո՛յ իսկ տեսանել զքեզ, եւ բերան ՚ի բերա՛ն խօսել ընդ քեզ[3246]։
[3246] ՚Ի բազումս պակասի. Խօսել ընդ քեզ։
14 քանի որ յոյս ունեմ շուտով տեսնել քեզ եւ դէմառդէմ խօսել:
14 Սակայն մօտերս քեզ տեսնելու յոյսը ունիմ ու դէմ առ դէմ խօսելու։ Խաղաղութիւն քեզի. բարեկամները քեզի բարեւ կ’ընեն. բարեւ ըրէ մեր բարեկամներուն՝ ամէն մէկուն անունովը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: а надеюсь скоро увидеть тебя и поговорить устами к устам.
1:14  ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
1:14. ἐλπίζω (I-expect-to) δὲ (moreover) εὐθέως (unto-straight) σε (to-thee) ἰδεῖν, (to-have-had-seen,"καὶ (and) στόμα (to-a-mouth) πρὸς (toward) στόμα (to-a-mouth) λαλήσομεν. (we-shall-speak-unto)
14. but I hope shortly to see thee, and we shall speak face to face.
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.
1:14. Yet I hope to see you soon, and then we will speak face to face. Peace to you. The friends greet you. Greet the friends by name.
But I trust I shall shortly see thee, and we shall speak face to face:

14: а надеюсь скоро увидеть тебя и поговорить устами к устам.
1:14  ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
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.
1:14. Yet I hope to see you soon, and then we will speak face to face. Peace to you. The friends greet you. Greet the friends by name.
ru▾ el▾ el-en-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: Peace be to thee - Mayest thou possess every requisite good, both of a spiritual and temporal kind.
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 φιλοι and φιλους, friends, the Codex Alexandrinus and several others read αδελφοι and αδελφους, brethren. The former (friends) is a very singular appellation, and nowhere else found in Scripture; the latter is of frequent occurrence.
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 καθολικος is not to be taken here, and elsewhere in these epistles, as signifying universal, but canonical; for it would be absurd to call an epistle universal that was written to a private individual.
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.
Albert Barnes: Notes on the Bible - 1834
1:14: But I trust I shall shortly see thee ... - Notes at Jo2 1:12.
Our friends salute thee - That is, your friends and mine. This would seem rather to refer to private friends of John and Gaius than to Christians as such. They had, doubtless, their warm personal friends in both places.
Greet the friends by name - That is, each one individually. He remembered them as individuals, but did not deem it proper to specify them.
Practical Remarks On 3 John
(1) It is proper to desire for our friends all temporal good; to wish their happiness in every respect, Jo3 1:2. The welfare of the soul is indeed the great object, and the first desire in regard to a friend should be that his salvation may be secured; but in connection with that we may properly wish them health of body, and success in their lawful undertakings. It is not common that in their spiritual interests they are so much more prosperous than they are in other respects, that we can make that the standard of our wishes in regard to them, but it sometimes does occur, as in the case of Gaius. In such cases we may indeed rejoice with a friend, and feel that all will be well with him. But in how few cases, even among professed Christians, can we (with propriety) make the prosperity of the soul the standard by which to measure the happiness which we desire for them in other respects! Doddridge says, "What a curse would this bring upon many to wish that they might prosper even as their souls prospered!" Of how much property would they at once be deprived; how embarrassed would be their affairs; how pale, and wan, and sickly would they be, if they should be in all respects as they are in their spiritual interests!
(2) it is an unspeakable pleasure to a Christian to learn that his friends are living and acting as becomes sincere Christians; that they love what is true, and abound in the duties of hospitality charity, and benevolence, Jo3 1:3-6. When a friend learns this of a distant friend; when a pastor learns this of his people from whom be may be for a time separated; when those who have been instrumental in converting others learn this of their spiritual children; when a parent learns it of a son or daughter separated from him; when a teacher learns it of those who were formerly under his care, there is no joy that goes more directly to the heart than this - nothing that fills the soul with more true thankfulness and peace.
(3) it is the duty and the privilege of those who love the cause of religion to go and preach the gospel to those who are destitute, expecting to receive nothing from them, and doing it as a work of pure benevolence, Jo3 1:7. The missionary spirit existed early in the Christian church, and indeed may be regarded as the "pRev_ailing" spirit in those times. It has always been the pRev_ailing spirit when religion has flourished in the church. At such times there have been many who were willing to leave their own quiet homes, and the religious privileges connected with a well-organized church, and to break away from the ties which bind to country and kindred, and to go among a distant people to publish salvation. In this cause, and with this spirit, the apostles spent their lives. In this cause, the "brethren" referred to by John went forth to labor. In this cause, thousands have labored in former times, and to the fact that they were "willing" to do it is to be traced all the happy influence of religion in the world. Our own religious privileges now we owe to the fact that in former times there were those who were willing to "go forth taking nothing of the Gentiles," devoting themselves, without hope of reward or fame, to the business of making known the name of the Saviour in what were then the dark places of the earth. The same principle is acted on now in Christian missions, and with the same propriety; and as we in Christian lands owe the blessings which we enjoy to the fact that in former times there were those who were willing thus to go forth, so it will be true that the richest blessings which are to descend upon India, and Africa, and the islands of the sea, will be traced in future times to the fact that there are in our age those who are willing to follow the example of the apostles in going forth to do good to a dying world.
(4) it is our duty to contribute to the support of those who thus go among the pagan, and to help them in every way in which we can promote the object which they have in view. So John felt it to be the duty of the church in regard to those who went forth in his time; and so, when the church, under the influence of Diotrephes, had refused to do it, he commended Gaius for performing that duty, Jo3 1:6, Jo3 1:8. Now, as then, from the nature of the case, missionaries to the pagan must go "taking nothing" of those among whom they labor, and expecting that, for a long time at least, they will do nothing for their support. They go as strangers. They go to those who do not believe the truth of the gospel; who are attached to their own superstitions; who contribute largely to the support of their own temples, and altars, and priesthood; who are, as yet, incapable of appreciating the value of a purer religion; who have no desire for it, and who are disposed to reject it. In many cases, the pagan to whom the missionary goes are miserably poor, and it is only this religion, which as yet they are not disposed to receive, that can elevate them to habits of industry, and furnish them with the means of supporting religious teachers from abroad. Under these circumstances, no duty is more obvious than that of contributing to the support of those who go to such places as Christian missionaries. If the churches value the gospel enough to send their brethren among the pagan to propagate it. they should value it enough to minister to their needs while there; if they regard it as the duty of any of their number to leave their comfortable homes in a Christian land in order to preach to the pagan, they should feel that those who go make far greater sacrifices than those who contribute to their support. they give up all; we give only the small sum, not diminishing our own comforts, which is necessary to sustain them.
(5) for the same reason it is our duty to contribute to the support of missionaries in the destitute places of our own land, Jo3 1:8. They often go among a people who are as destitute, and who will as little appreciate the gospel, and who are as much prejudiced against it, and who are as poor, as the pagan. They are as likely to be charged with being actuated by mercenary motives, if they ask for support, as missionaries among the pagan are. They often go among people as little able and disposed to build churches and school-houses as the pagan are. Nothing is more obvious, therefore, than that those who have the gospel, and who have learned to prize and value it in some measure is it should be, should contribute to the support of those who go to convey its blessings to others, until those to whom they go shall so learn to prize it as to be able and willing to maintain it. That, under a faithful ministry, and with the Divine blessing, will not be long; always for the gospel, when it secures a hold in a community, makes men feel that it confers infinitely more blessings than it takes away, and that, even in a pecuniary point of view, it contributes more by far than it takes. What community is more prospered, or is more rich in all that promotes the temporal welfare of man, than that where the gospel has the most decided influence?
(6) we may see from this Epistle that churches "ought" to be united in promoting the cause of religion, Jo3 1:8-9. They should regard it as a common cause in which one has as much concern as another, and where each should feel it a privilege to cooperate with his brethren. One church, in proportion to its ability, has as much interest in the spread of Christianity as another, and should feel that it has much responsibility in doing it. Between different churches there should be that measure of confidence and love that they will deem it a privilege to help each other in the common cause, and that one shall be ready to further the benevolent designs undertaken by another. In every Christian land, and among the people of every Christian denomination, missionaries of the gospel should find friends who will be willing to cooperate with them in advancing the common cause, and who, though they may bear a different name, and may speak a different language, should cheerfully lend their aid in spreading the common Christianity.
(7) we may see, from this Epistle, the evil of having one troublesome man in the church, Jo3 1:10. Such a man, by his talents, his address, his superior learning, his wealth, or by his arrogance, pride, and self-confidence, may control a church, and effectually hinder its promoting the work of religion. The church referred to by the apostle would have done its duty well enough, if it had not been for one ambitious and worldly man. No one can properly estimate the evil which one such man can do, nor the calamity which comes upon a church when such a man places himself at its head. As a man of wealth, of talents, and of learning, may do great good, if his heart is right, so may a man similarly endowed do proportionate evil if his heart is wicked. Yet how often has the spirit which actuated Diotrephes pRev_ailed in the church! There is nothing that confers so much power on men as the control in religious matters; and hence, in all ages, proud and ambitious men have sought dominion over the conscience, and have sought to bring the sentiments of people on religion to subjection to their will.
(8) there may be circumstances where it is proper - where it is a duty - to receive those who have been cast out of the church, Jo3 1:8. The decisions of a church, under some proud and ambitious partisan leader, are often eminently unjust and harsh. The most modest, humble, devoted, and zealous men, under a charge of heresy, or of some slight aberration from the formulas of doctrine, may be cast out as unworthy to be recognized as ministers of the gospel, or even as unworthy to have a place at the table of the Lord. Some of the best men on earth have been thus disowned by the church; and it is no certain evidence against a man when he is denounced as a heretic, or disowned as a member, by those who bear the Christian name. If we are satisfied that a man is a Christian, we should receive him as such, however he may be regarded by others; nor should we hesitate to help him forward in his Christian course, or in any way to assist him to do good.
(9) finally, let us learn from the examples commended in this brief Epistle, to do good. Let us follow the example of Gaius - the hospitable Christian; the large-hearted philanthropist; the friend of the stranger; the helper of those who were engaged in the cause of the Lord - a man who opened his heart and his house to welcome them when driven out and disowned by others. Let us imitate Demetrius, in obtaining a good report of those who know us; in so living that, if the aged apostle John were still on earth, we might be worthy of his commendation, and more than all, of the approbation of that gracious Saviour before whom these good men have long since gone, and in whose presence we also must soon appear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: face to face: Gr. mouth to mouth
Peace: Gen 43:23; Dan 4:1; Gal 5:16; Eph 6:23; Pe1 5:14
Our: Rom 16:10, Rom 16:11 *marg.
friends: Instead of φιλοι and φιλους, friends, an appellation used no where else as a mutual address among Christians, several manuscripts read αδελφοι [Strong's G80], and αδελφους [Strong's G81], brethren.
Greet: Rom. 16:1-16
John Gill
But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see 3Jn 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 Jn 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".
John Wesley
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 more endearing one of brother.
Robert Jamieson, A. R. Fausset and David Brown
face to face--Greek, "mouth to mouth."
Peace--peace inward of conscience, peace fraternal of friendship, peace supernal of glory [LYRA].
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 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.
by name--not less than if their names were written [BENGEL].
1:151:15: Խաղաղութի՛ւն ընդ քեզ։ Ողջո՛յն տան քեզ սիրելիք։ Ողջո՛յն տաջիր սիրելեաց մերոց իւրաքանչի՛ւր յանուանէ[3247]։ Տունք լզ̃[3248]։[3247] Ոմանք. Խաղաղութիւն ընդ ձեզ... քեզ սիրելիքն։ Ողջո՛յն տաջիք. կամ՝ տուր սիրել՛՛։[3248] ՚Ի վախճանի ոմանք յաւելուն. Շնորհք ընդ ձեզ։
15 Խաղաղութի՜ւն քեզ: Քեզ ողջունում են սիրելիները: Ողջունի՛ր մեր սիրելիներին, իւրաքանչիւրին՝ առանձին-առանձին:

Խաղաղութիւն ընդ քեզ. ողջոյն տան քեզ [5]սիրելիք. ողջոյն տաջիր սիրելեաց [6]մերոց իւրաքանչիւր յանուանէ:

1:15: Խաղաղութի՛ւն ընդ քեզ։ Ողջո՛յն տան քեզ սիրելիք։ Ողջո՛յն տաջիր սիրելեաց մերոց իւրաքանչի՛ւր յանուանէ[3247]։
Տունք լզ̃[3248]։
[3247] Ոմանք. Խաղաղութիւն ընդ ձեզ... քեզ սիրելիքն։ Ողջո՛յն տաջիք. կամ՝ տուր սիրել՛՛։
[3248] ՚Ի վախճանի ոմանք յաւելուն. Շնորհք ընդ ձեզ։
15 Խաղաղութի՜ւն քեզ: Քեզ ողջունում են սիրելիները: Ողջունի՛ր մեր սիրելիներին, իւրաքանչիւրին՝ առանձին-առանձին:
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Мир тебе. Приветствуют тебя друзья; приветствуй друзей поименно. Аминь.
1:15  εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ᾽ ὄνομα.
1:15. Εἰρήνη (A-peace) σοι. (unto-thee) ἀσπάζονταί ( They-draw-along-to ) σε (to-thee,"οἱ (the-ones) φίλοι . ( cared ) ἀσπάζου ( Thou-should-draw-along-to ) τοὺς (to-the-ones) φίλους ( to-cared ) κατ' (down) ὄνομα. (to-a-name)
[14] Peace unto thee. The friends salute thee. Salute the friends by name.
KJV [14] Peace [be] to thee. [Our] friends salute thee. Greet the friends by name:

15: Мир тебе. Приветствуют тебя друзья; приветствуй друзей поименно. Аминь.
1:15  εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ᾽ ὄνομα.
[14] Peace unto thee. The friends salute thee. Salute the friends by name.
ru▾ el▾ el-en-gloss▾ erva_1895▾