요한3서 1:8 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.

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".

Hence it is said to Gaius through John concerning certain traveling brothers: "For they went forth for the name of Christ, taking nothing from the Gentiles. We therefore ought to receive such persons, that we may be fellow workers for the truth." For he who provides temporal assistance to those who have spiritual gifts becomes a fellow worker in those very spiritual gifts. For since few are those who receive spiritual gifts, and many are those who abound in temporal things, through this the rich insert themselves into the virtues of the poor: by providing comfort to those same holy poor from their riches.

Therefore, we ought to receive such as these, that we may be fellow workers for the truth. "we ought to receive." ᾽Απολαμδάνειν is taken for ἀναλαμδάνεσθαι, that is, to receive as when it is said: "They received me like a lion ready for prey." (Ps. 17:12) Moreover, this instructs us not to wait for the needy until they come to us, but rather to run to and follow them: like Abraham and Lot. (Gen. 8)

John teaches us that we should not wait for such needy people to come to us but should rather go out and look for them, for that is what Lot and Abraham did.

Therefore, we ought to support such men, etc. The blessed John, who had left all things for Christ, aligns himself with the person of believing rich men, so that he might make them more eager to have compassion on the poor and strangers: nor should it be doubted that he could have truly said what we read Paul to have said: "You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by so laboring you must help the weak, and remember the words of the Lord Jesus, how he said: It is more blessed to give than to receive" (Acts 20). But he calls them co-workers of the truth, because he who provides temporal support to those who have spiritual gifts, becomes a co-worker in those spiritual gifts themselves. For since there are few who have received spiritual gifts, and many who are rich in temporal things, by this the rich incorporate themselves into the virtues of the poor, while they share their riches with these holy poor. Hence the Lord also says: "Whoever receives a prophet in the name of a prophet shall receive a prophet’s reward; and whoever receives a righteous man in the name of a righteous man shall receive a righteous man’s reward” (Matthew 10).

"To receive" is used in the sense of "to take up," "to seize." By this the Apostle teaches us not to wait for the needy to come to us, but to run to meet them ourselves and entreat them to come to us, as Abraham and Lot did (Gen. 18:2–3; 19:1–2).

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.

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.

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).

We--in contradistinction to "the Gentiles" or "heathen" referred to, Jo3 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.