"Both they who sing and they who dance,With sacred song are there;In thee fresh brooks and soft streams glance,And all my fountains clear."Milton, Paraphrase Ps. lxxxvii. 7.This, on the whole, seems to be considered the most tenable interpretation.[285]Συ ει ὁ διδασκαλος του Ισραηλ; John iii. 10.[286]John i. 26, ii. 6, 9, iii. 5-22, iv. 6-16, v. 3, vii. 37, 39, ix. 7, xiii. 1-5, xix. 34.[287]Hooker,E. P., V. lix. (4).[288]So the perfect is used throughout. γεγεννηται. ii. 29, iii. 9, iv. 7. παν το γεγεννημενον. v. 4. Very remarkably below, πας ὁ γεγεννημενος—αλλα ὁ γεννηθεις εκ του Θεου; the first of the regenerate man who continues in that condition of grace, the second of the Begotten Son of God who keeps His servant. 1 John v. 18.[289]Training of children; or How to Make the Children into Saints and Soldiers of Jesus Christ.By the General of the Salvation Army. London: Salvation Army Book Stores, pp. 162, 163.[290]Not quite, cf. Rom. viii. 37, xii, 21; 1 Cor. xv. 55, 57. The substantive νικη occurs only 1 John v. 4. A slightly different form (νικος) is in Matt. xii. 20; 1 Cor. xv. 54, 55, 57.[291]John xvi. 33.[292]John ii. 13, 14.[293]1 John iv. 4.[294]It does not seem possible to convey to the English reader the fourfold harping upon the word (1 John v. 4, 5) by any other rendering. "Thevictorythat hathovercomethe world" (R.V.) fails in this. The noble translation of ὑπερνικωμεν (Rom. viii. 37), happily retained by the Revisers, is rendered consistent by the translation here proposed.[295]Apoc. ii. 13, xiv. 12.[296]Fidesquæ creditur, notquâ creditur.[297]"Thou who art victory!"Wordsworth,Ode to Duty.[298]ὑπερνικωμεν. Rom. viii. 37.[299]δεδωκεν ἡμιν διανοιαν ἱνα γινωσκομεν κ.τ.λ. 1 John v. 20. N. T. lexicographers give as its meaningintelligentia(einsicht). See Grimm.Bretschn., s.v. Prof. Westcott remarks that "generally nouns which express intellectual powers are rare in St. John's writings." But διανοια is the word by which the LXX. translate the Hebrew לֵב, and has thus a moral and emotional tinge imparted to it. We may compare the sense in which Aristotle uses it in his Poetics for the cast of thought, or general sentiment. (Poet., vi.)[300]ει την μαρτυριαν των ανθρωπων λαμβανομεν. 1 John v. 9.[301]The A. V. (very unhappily) tried to minimise this reiteration by the introduction of synonyms in four places—"bear record," "record" (vv. 7, 10, 11), "hath testified" (ver. 9).[302]ὁ ελθων.[303]δι ὑδατος και αιματος.[304]ουκ εν τω ὑδατι μονον, αλλ' εν τω ὑδατι και εν τω αιματι.[305]τρεις εισιν οι μαρτυρουντες, ver. 7.[306]TheWater, John iii. 5, cf. i. 26-33, ii. 9, iii. 23, iv. 13, v. 4, ix. 7. TheBlood, vi. 53, 54, 56, xix. 34. TheSpirit, vii. 39, xiv., xv., xvi., xx. 22. The water centres inBaptism(iii. 5); the blood is symbolised, exhibited, in HolyCommunion(vi.); the Spirit is perpetually making them effective, and especially by the appointed ministry (xx. 22).[307]ὁτι αυτη εστιν ἡ μαρτυρια του Θεου, ὁτι μεμαρτυρηκεν περι του υιου αυτου, ver. 9.[308]v. 39, 46, etc.[309]viii. 18.[310]viii. 17, 18.[311]ver. 36, x. 25.[312]ὁ πιστευων εις τον υιον του Θεου, ver. 10. (See Bihs Ellicott on the force of various prepositions with πιστευω.Comment, on Pastoral Epistles.)[313]Bentley. Letter of January 1st, 1717.[314]The writer is entirely persuaded that St. John in chap. xx. 30, 31, refers to theResurrection"signs," and not to miracles generally.[315]Acts x. 41, 42. It is to be regretted that the R. V. has not boldly given us such an arrangement of the words in this important passage as would at once connect "made manifest" with "after He rose again from the dead," and avoid making the Apostle state that the chosen witnesses ate and drank with Christ after the Resurrection. St. Peter mentions that particular characteristic of the Apostles which made them judges not to be gainsayed of the identity of the Risen One with Him with whom they used to eat and drink.[316]John xiv. 19-21.[317]Τις τουτο ειδεν; γυνη παροιστρος, και ει τις αλλος των εκ της αυτης γοητειας. Ὁτε μεν ηπιστειτο εν σωματι πασιν ανιδην (freely, without restraint) εκηρυττεν, ὁτε δε πιστιν αν ισχυραν παρειχεν εκ νεκρων αναστας ἑνι μονω γυναιω και τοις ἑαυτου θεασιωταις (adepts, initiated) κρυβδην παρεφαινετω ... εχρην ειπερ οντως θειαν δυναμιν εκφηναι ηθελεν ὁ Ιησους αυτοις τοις επηρεασι και τω καταδικασαντι και ὁλως πασιν οφθηναι. [Celsus,ap. Orig., 2, 55, 59, 70, 63.] The passage is given in Rudolph Anger's invaluableSynopsis Evang. cum locis qui supersunt parallelis litterarum et traditionum Evang. Irenæo. antiquiorum.p. 254.[318]γυνη παροιστρος, Celsus. "Moments sacrés ou la passion d'une hallucinée donne au monde un Dieu ressuscité." Renan,Vie de Jesus, 434.[319]"Post Resurrectionem ... Dominus quum dedisset sindonem servo sacerdotis"—Evang. ad Heb.—Matt. xxvii. 59.—R. Anger,Synopsis Evang., 288.[320]Mark xvi. 8.[321]Luke xxiv. 37.[322]Luke xxiv. 41; John xx. 20.[323]Ps. xxxiv. 15.[324]John xxi. 12, cf. 7.[325]Matt. xxviii. 13.[326]1 Peter i. 3, 4; Apoc. i. 17, 18.[327]SeeThe Destiny of Man, viewed in the light of his origin, by John Fiske, especially the three remarkable chapters pp. 96-119.[328]John xx. 10, 11.[329]The word Ἑβραιστι had unfortunately dropped out of the T. R. John xx. 16.[330]John xiv. 19.[331]εν ἑαυτω, ver. 10.[332]ὁ μη πιστευων τω Θεω,Ibid.[333]ου πεπιστευκεν,Ibid.[334]εις την μαρτυριαν ἡν μεμαρτυρηκεν ὁ Θεος περι του υιου αυτου.Ibid.[335]παν το γεγεννημενον εκ του Θεου νικα τον κοσμον. ver. 4.[336]With the neuter in ver. 4, contrast the individualising masculine in ver. 5, τις εστιν ὁ νικων.[337]Mr. Matthew Arnold.[338]This is true as a general rule; but there were exceptions.[339]See Ps. xv. Cf. Ps. xxiv. 3-7.[340]1 John v. 15.[341]1 John v. 14, 18.[342]Vv. 14, 15.[343]Historical and Critical Commentary on Leviticus.By M. M. Kalisch. Part 1. Theology of the Past and Future, 431, 438.[344]This is denied by De Wette (Ueber die Religion, Vorlesungen, 106).[345]The form of expression indicatesnotnecessarily the very things asked, but the spiritual essence and substance.[346]Ἡ γαρ επαγγελια του λουτρου ουκ αλλη τις εστι κατ' αυτους, ἡ το εισαγαγειν εις την αμαραντον ἡδονην τον λουομενον κατ' αυτους ζωντ ὑδατι και χριομενον αλαλω χρισματι.—(Philosoph., p. 140, de Naassenis.)[347]Moyer Lecture, vi.[348]John i. 18.[349]There is no doubt a large amount of authority for this view that St. John addresses a Church personified. It has the support of sacred critics so different as Bishop Wordsworth and Bishop Lightfoot. (Ep. to Colossians and Philemon, 305), and Professor Westcott seems (with some hesitation) to lean to it. But there is also a great body of support, ancient and modern, for the literal view. (Clem. Alex.,Adunbr. ad ii. Joan., Op., iii. 1011.) So Athanasius, or the author of "Synopsis S.S." in Athanasius,Opp., iv. 410. See also the heading of the A. V. ("He exhorteth a certain honourable matron, with her children.") For reasons for accepting Kyria rather than Electa as the name, seeSpeaker's Commentary, iv. 335.[350]Ver. 12.[351]ευρηκα, ver. 4.[352]"James, Cephas, andJohn, who seemed to bepillars." Gal. ii. 9.[353]Luke ii. 36.[354]1 Tim. v. 3, 5, 10.[355]1 Tim, v. 6-11, 12, 13.[356]2 John 2.[357]Ver. 1.[358]δια την αληθειαν την μενουσαν εν ἡμιν, και μεθ' ἡμων εσται εις τον αιωνα. 2 John ver. 2.[359]Irenæus,Hær., iii. 4.[360]Ver. 7.[361]Ver. 9.[362]Ver. 5.[363]"Commandmentsandcommandment—Love strives to realise in detail every separate expression of the will of God." (Prof. Westcott,Epistles of St. John, 217).[364]Ver. 6.[365]It is, probably, the existence of these verses (vv. 10, 11) which acts as a stimulus to many liberal Christian commentators in favour of the ultra-mystical view, that the lady addressed in this Epistle is a Church personified. It should be carefully noted that St. John speaks of aformalsummons, so to speak, from an emissary of antichrist as such. (ει τις ερχεται προς ὑμας, ver. 10). St. John, also, must have detected a danger in the very gentleness of Kyria's character, or in the disposition of some of her children. So much, indeed, might seem implied in the sudden, solemn, and rather startling warning, which entreated constant continuous care (βλεπετε ἑαυτους), so that they should not in some momentary impulse, under the charm of some deceiver, lose what they had wrought, and with it reward in fulness (ἱνα μη απολεσητε, ver. 10).[366]Titus iii. 4.[367]1 Tim. i. 1; 2 Tim. i. 2.[368]The construction altered to bring out the meaning more strikingly than a uniform structure could have done.—Winer,Gr. Gr., Part III., § 3.[369]Εσται μεθ' ὑμων χαρις, ελεος, ειρηνη, κ.τ.λ. 2 John ver. 3.[370]Ιησουν Χριστον ερχομενον εν σαρκι. 2 John ver. 7.[371]Ιησουν Χριστον εν σαρκι εληλυθοτα. 1 John iv. 2.[372]Caius, a Macedonian (Acts xix. 29); Caius of Derbe (Acts xx. 4); Caius of Corinth (Rom. xvi. 23; 1 Cor. i. 14).[373]Rom. xvi. 23.[374]No doubt ver. 10 presents some difficulty. Voyages between Corinth were regularly and easily performed. Still it is scarcely probable that the aged Apostle should have contemplated such a voyage. But the form (εαν ελθω) purposely expresses possibility rather than probability—the smallest amount of presumption—if I shall come, which is not quite impossible. (Donaldson,Gr. Gr., "Conditional Propositions." 501.) The hope of seeing Caius "face to face" (ver. 14) contains no objection, as it may refer to a visit of Caius to Ephesus.[375]"Synopsis S.S." '76. (S. Athanas.,Opp., iv. 433. Edit. Migne.)[376]Read together 3 John 12, and John xxi. 24.[377]The writer had worked out his conclusions about Caius independently before he happened to read Bengel's note. "CaiusCorinthide quo Rom. xvi. 23, vel huic Caio, Johannis amico, fuitsimillimusin hospitalite—velidem;—si idem, ex Achaia in Asiam migravit, vel Corinthum Johannes hanc epistolam misit."[378]Acts xix. 23-41.[379]"Almost throughout all Asia this Paul hath persuaded and turned away much people, saying, that they be no gods, which are made with hands."—Acts xix. 26.[380]vii. 46.[381]Apoc. iii. 7, 8, 12.[382]"All men."[383]Και ὑπ' αυτης της αληθειαςi.e., Jesus (Apoc. iii. 7, 12). This type of expression marks the "Asiatic school." So Papias; απ' αυτης της αληθειας (Ap. Euseb.H. E., iii. 39). Cf. John xiv. 6.[384]"And we also bear witness." 3 John 12.[385]3 John 5, 6, 7.[386]2 John 9.[387]3 John 9, 10.[388]See authorities quoted by Archdeacon Lee (Speaker's Commentary, Tom. ii., N.T., p. 512).[389]μιμου ... το αγαθον, 3 John 11.[390]3 John 13.[391]The verb αγαθοποιειν is found in a few places in the LXX and New Testament. "Amongst profane writers, astrologers only used this verb. They signified by it,I offer a good omen. So in Proclus and others." See Bretsch. and Grimm, s. v. αγαθοποιεω.[392]"Worthily of God" ver. 6; "is of God—hath not seen God" ver. 11.[393]Ver. 7.[394]"The friends salute thee: salute the friends by name," ver. 14 The mention of friendship is not common in the New Testament. Beautiful exceptions will be found in Luke xii. 4; John xi. 11, xv. 14, 15; cf. Acts xxvii. 3.[395]As indicated by breathing—from ψυχω
"Both they who sing and they who dance,With sacred song are there;In thee fresh brooks and soft streams glance,And all my fountains clear."Milton, Paraphrase Ps. lxxxvii. 7.
"Both they who sing and they who dance,With sacred song are there;In thee fresh brooks and soft streams glance,And all my fountains clear."Milton, Paraphrase Ps. lxxxvii. 7.
This, on the whole, seems to be considered the most tenable interpretation.
[285]Συ ει ὁ διδασκαλος του Ισραηλ; John iii. 10.
[286]John i. 26, ii. 6, 9, iii. 5-22, iv. 6-16, v. 3, vii. 37, 39, ix. 7, xiii. 1-5, xix. 34.
[287]Hooker,E. P., V. lix. (4).
[288]So the perfect is used throughout. γεγεννηται. ii. 29, iii. 9, iv. 7. παν το γεγεννημενον. v. 4. Very remarkably below, πας ὁ γεγεννημενος—αλλα ὁ γεννηθεις εκ του Θεου; the first of the regenerate man who continues in that condition of grace, the second of the Begotten Son of God who keeps His servant. 1 John v. 18.
[289]Training of children; or How to Make the Children into Saints and Soldiers of Jesus Christ.By the General of the Salvation Army. London: Salvation Army Book Stores, pp. 162, 163.
[290]Not quite, cf. Rom. viii. 37, xii, 21; 1 Cor. xv. 55, 57. The substantive νικη occurs only 1 John v. 4. A slightly different form (νικος) is in Matt. xii. 20; 1 Cor. xv. 54, 55, 57.
[291]John xvi. 33.
[292]John ii. 13, 14.
[293]1 John iv. 4.
[294]It does not seem possible to convey to the English reader the fourfold harping upon the word (1 John v. 4, 5) by any other rendering. "Thevictorythat hathovercomethe world" (R.V.) fails in this. The noble translation of ὑπερνικωμεν (Rom. viii. 37), happily retained by the Revisers, is rendered consistent by the translation here proposed.
[295]Apoc. ii. 13, xiv. 12.
[296]Fidesquæ creditur, notquâ creditur.
[297]
"Thou who art victory!"Wordsworth,Ode to Duty.
[298]ὑπερνικωμεν. Rom. viii. 37.
[299]δεδωκεν ἡμιν διανοιαν ἱνα γινωσκομεν κ.τ.λ. 1 John v. 20. N. T. lexicographers give as its meaningintelligentia(einsicht). See Grimm.Bretschn., s.v. Prof. Westcott remarks that "generally nouns which express intellectual powers are rare in St. John's writings." But διανοια is the word by which the LXX. translate the Hebrew לֵב, and has thus a moral and emotional tinge imparted to it. We may compare the sense in which Aristotle uses it in his Poetics for the cast of thought, or general sentiment. (Poet., vi.)
[300]ει την μαρτυριαν των ανθρωπων λαμβανομεν. 1 John v. 9.
[301]The A. V. (very unhappily) tried to minimise this reiteration by the introduction of synonyms in four places—"bear record," "record" (vv. 7, 10, 11), "hath testified" (ver. 9).
[302]ὁ ελθων.
[303]δι ὑδατος και αιματος.
[304]ουκ εν τω ὑδατι μονον, αλλ' εν τω ὑδατι και εν τω αιματι.
[305]τρεις εισιν οι μαρτυρουντες, ver. 7.
[306]TheWater, John iii. 5, cf. i. 26-33, ii. 9, iii. 23, iv. 13, v. 4, ix. 7. TheBlood, vi. 53, 54, 56, xix. 34. TheSpirit, vii. 39, xiv., xv., xvi., xx. 22. The water centres inBaptism(iii. 5); the blood is symbolised, exhibited, in HolyCommunion(vi.); the Spirit is perpetually making them effective, and especially by the appointed ministry (xx. 22).
[307]ὁτι αυτη εστιν ἡ μαρτυρια του Θεου, ὁτι μεμαρτυρηκεν περι του υιου αυτου, ver. 9.
[308]v. 39, 46, etc.
[309]viii. 18.
[310]viii. 17, 18.
[311]ver. 36, x. 25.
[312]ὁ πιστευων εις τον υιον του Θεου, ver. 10. (See Bihs Ellicott on the force of various prepositions with πιστευω.Comment, on Pastoral Epistles.)
[313]Bentley. Letter of January 1st, 1717.
[314]The writer is entirely persuaded that St. John in chap. xx. 30, 31, refers to theResurrection"signs," and not to miracles generally.
[315]Acts x. 41, 42. It is to be regretted that the R. V. has not boldly given us such an arrangement of the words in this important passage as would at once connect "made manifest" with "after He rose again from the dead," and avoid making the Apostle state that the chosen witnesses ate and drank with Christ after the Resurrection. St. Peter mentions that particular characteristic of the Apostles which made them judges not to be gainsayed of the identity of the Risen One with Him with whom they used to eat and drink.
[316]John xiv. 19-21.
[317]Τις τουτο ειδεν; γυνη παροιστρος, και ει τις αλλος των εκ της αυτης γοητειας. Ὁτε μεν ηπιστειτο εν σωματι πασιν ανιδην (freely, without restraint) εκηρυττεν, ὁτε δε πιστιν αν ισχυραν παρειχεν εκ νεκρων αναστας ἑνι μονω γυναιω και τοις ἑαυτου θεασιωταις (adepts, initiated) κρυβδην παρεφαινετω ... εχρην ειπερ οντως θειαν δυναμιν εκφηναι ηθελεν ὁ Ιησους αυτοις τοις επηρεασι και τω καταδικασαντι και ὁλως πασιν οφθηναι. [Celsus,ap. Orig., 2, 55, 59, 70, 63.] The passage is given in Rudolph Anger's invaluableSynopsis Evang. cum locis qui supersunt parallelis litterarum et traditionum Evang. Irenæo. antiquiorum.p. 254.
[318]γυνη παροιστρος, Celsus. "Moments sacrés ou la passion d'une hallucinée donne au monde un Dieu ressuscité." Renan,Vie de Jesus, 434.
[319]"Post Resurrectionem ... Dominus quum dedisset sindonem servo sacerdotis"—Evang. ad Heb.—Matt. xxvii. 59.—R. Anger,Synopsis Evang., 288.
[320]Mark xvi. 8.
[321]Luke xxiv. 37.
[322]Luke xxiv. 41; John xx. 20.
[323]Ps. xxxiv. 15.
[324]John xxi. 12, cf. 7.
[325]Matt. xxviii. 13.
[326]1 Peter i. 3, 4; Apoc. i. 17, 18.
[327]SeeThe Destiny of Man, viewed in the light of his origin, by John Fiske, especially the three remarkable chapters pp. 96-119.
[328]John xx. 10, 11.
[329]The word Ἑβραιστι had unfortunately dropped out of the T. R. John xx. 16.
[330]John xiv. 19.
[331]εν ἑαυτω, ver. 10.
[332]ὁ μη πιστευων τω Θεω,Ibid.
[333]ου πεπιστευκεν,Ibid.
[334]εις την μαρτυριαν ἡν μεμαρτυρηκεν ὁ Θεος περι του υιου αυτου.Ibid.
[335]παν το γεγεννημενον εκ του Θεου νικα τον κοσμον. ver. 4.
[336]With the neuter in ver. 4, contrast the individualising masculine in ver. 5, τις εστιν ὁ νικων.
[337]Mr. Matthew Arnold.
[338]This is true as a general rule; but there were exceptions.
[339]See Ps. xv. Cf. Ps. xxiv. 3-7.
[340]1 John v. 15.
[341]1 John v. 14, 18.
[342]Vv. 14, 15.
[343]Historical and Critical Commentary on Leviticus.By M. M. Kalisch. Part 1. Theology of the Past and Future, 431, 438.
[344]This is denied by De Wette (Ueber die Religion, Vorlesungen, 106).
[345]The form of expression indicatesnotnecessarily the very things asked, but the spiritual essence and substance.
[346]Ἡ γαρ επαγγελια του λουτρου ουκ αλλη τις εστι κατ' αυτους, ἡ το εισαγαγειν εις την αμαραντον ἡδονην τον λουομενον κατ' αυτους ζωντ ὑδατι και χριομενον αλαλω χρισματι.—(Philosoph., p. 140, de Naassenis.)
[347]Moyer Lecture, vi.
[348]John i. 18.
[349]There is no doubt a large amount of authority for this view that St. John addresses a Church personified. It has the support of sacred critics so different as Bishop Wordsworth and Bishop Lightfoot. (Ep. to Colossians and Philemon, 305), and Professor Westcott seems (with some hesitation) to lean to it. But there is also a great body of support, ancient and modern, for the literal view. (Clem. Alex.,Adunbr. ad ii. Joan., Op., iii. 1011.) So Athanasius, or the author of "Synopsis S.S." in Athanasius,Opp., iv. 410. See also the heading of the A. V. ("He exhorteth a certain honourable matron, with her children.") For reasons for accepting Kyria rather than Electa as the name, seeSpeaker's Commentary, iv. 335.
[350]Ver. 12.
[351]ευρηκα, ver. 4.
[352]"James, Cephas, andJohn, who seemed to bepillars." Gal. ii. 9.
[353]Luke ii. 36.
[354]1 Tim. v. 3, 5, 10.
[355]1 Tim, v. 6-11, 12, 13.
[356]2 John 2.
[357]Ver. 1.
[358]δια την αληθειαν την μενουσαν εν ἡμιν, και μεθ' ἡμων εσται εις τον αιωνα. 2 John ver. 2.
[359]Irenæus,Hær., iii. 4.
[360]Ver. 7.
[361]Ver. 9.
[362]Ver. 5.
[363]"Commandmentsandcommandment—Love strives to realise in detail every separate expression of the will of God." (Prof. Westcott,Epistles of St. John, 217).
[364]Ver. 6.
[365]It is, probably, the existence of these verses (vv. 10, 11) which acts as a stimulus to many liberal Christian commentators in favour of the ultra-mystical view, that the lady addressed in this Epistle is a Church personified. It should be carefully noted that St. John speaks of aformalsummons, so to speak, from an emissary of antichrist as such. (ει τις ερχεται προς ὑμας, ver. 10). St. John, also, must have detected a danger in the very gentleness of Kyria's character, or in the disposition of some of her children. So much, indeed, might seem implied in the sudden, solemn, and rather startling warning, which entreated constant continuous care (βλεπετε ἑαυτους), so that they should not in some momentary impulse, under the charm of some deceiver, lose what they had wrought, and with it reward in fulness (ἱνα μη απολεσητε, ver. 10).
[366]Titus iii. 4.
[367]1 Tim. i. 1; 2 Tim. i. 2.
[368]The construction altered to bring out the meaning more strikingly than a uniform structure could have done.—Winer,Gr. Gr., Part III., § 3.
[369]Εσται μεθ' ὑμων χαρις, ελεος, ειρηνη, κ.τ.λ. 2 John ver. 3.
[370]Ιησουν Χριστον ερχομενον εν σαρκι. 2 John ver. 7.
[371]Ιησουν Χριστον εν σαρκι εληλυθοτα. 1 John iv. 2.
[372]Caius, a Macedonian (Acts xix. 29); Caius of Derbe (Acts xx. 4); Caius of Corinth (Rom. xvi. 23; 1 Cor. i. 14).
[373]Rom. xvi. 23.
[374]No doubt ver. 10 presents some difficulty. Voyages between Corinth were regularly and easily performed. Still it is scarcely probable that the aged Apostle should have contemplated such a voyage. But the form (εαν ελθω) purposely expresses possibility rather than probability—the smallest amount of presumption—if I shall come, which is not quite impossible. (Donaldson,Gr. Gr., "Conditional Propositions." 501.) The hope of seeing Caius "face to face" (ver. 14) contains no objection, as it may refer to a visit of Caius to Ephesus.
[375]"Synopsis S.S." '76. (S. Athanas.,Opp., iv. 433. Edit. Migne.)
[376]Read together 3 John 12, and John xxi. 24.
[377]The writer had worked out his conclusions about Caius independently before he happened to read Bengel's note. "CaiusCorinthide quo Rom. xvi. 23, vel huic Caio, Johannis amico, fuitsimillimusin hospitalite—velidem;—si idem, ex Achaia in Asiam migravit, vel Corinthum Johannes hanc epistolam misit."
[378]Acts xix. 23-41.
[379]"Almost throughout all Asia this Paul hath persuaded and turned away much people, saying, that they be no gods, which are made with hands."—Acts xix. 26.
[380]vii. 46.
[381]Apoc. iii. 7, 8, 12.
[382]"All men."
[383]Και ὑπ' αυτης της αληθειαςi.e., Jesus (Apoc. iii. 7, 12). This type of expression marks the "Asiatic school." So Papias; απ' αυτης της αληθειας (Ap. Euseb.H. E., iii. 39). Cf. John xiv. 6.
[384]"And we also bear witness." 3 John 12.
[385]3 John 5, 6, 7.
[386]2 John 9.
[387]3 John 9, 10.
[388]See authorities quoted by Archdeacon Lee (Speaker's Commentary, Tom. ii., N.T., p. 512).
[389]μιμου ... το αγαθον, 3 John 11.
[390]3 John 13.
[391]The verb αγαθοποιειν is found in a few places in the LXX and New Testament. "Amongst profane writers, astrologers only used this verb. They signified by it,I offer a good omen. So in Proclus and others." See Bretsch. and Grimm, s. v. αγαθοποιεω.
[392]"Worthily of God" ver. 6; "is of God—hath not seen God" ver. 11.
[393]Ver. 7.
[394]"The friends salute thee: salute the friends by name," ver. 14 The mention of friendship is not common in the New Testament. Beautiful exceptions will be found in Luke xii. 4; John xi. 11, xv. 14, 15; cf. Acts xxvii. 3.
[395]As indicated by breathing—from ψυχω