요한3서 1:14 주석

In this epistle the apostle congratulates Gaius upon the prosperity of his soul (Jo3 1:1, Jo3 1:2), upon the fame he had among good Christians (Jo3 1:3, Jo3 1:4), and upon his charity and hospitality to the servants of Christ (Jo3 1:5, Jo3 1:6). He complains of contemptuous treatment by an ambitious Diotrephes (Jo3 1:9, Jo3 1:10), recommends Demetrius (Jo3 1:12), and expresses his hope of visiting Gaius shortly (Jo3 1:13, Jo3 1:14).

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, Jo3 1:4; nor does he seem to be the same with Gaius of Macedonia, Act 19:29, or with Gaius of Derbe, Act 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 Jo2 1:1.

But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see Jo3 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 Joh 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". Next: Jude Introduction

Do not let quarrelsomeness with its love of empty victory creep into our midst, for our aim is the elimination of all discord. Surely this is the meaning of the expression “Peace be to you.”

John means by this that he still has many commands to give them.

I had many things to write, but I do not want to write to you with ink and pen. However, I hope to see you soon, and we will speak in person. Peace be with you. Your friends greet you. Greet your friends by name. Similar things have been said and interpreted at the end of the preceding letter; therefore, it would be unnecessary to repeat the same things again. The end, with divine assistance favoring, of the third Catholic letter of John.

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.

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.

I--emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle. love in the truth-- (Jo2 1:1). "Beloved" is repeated often in this Epistle, indicating strong affection (Jo3 1:1-2, Jo3 1:5, Jo3 1:11).

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]. Next: Jude Introduction