GREEK. LATIN.
Οιδαμεν ὁτι πας ὁ Scimus quoniam omnis
γεγεννημενος εκ του qui natus est ex
Θεου ουχ ἁμαρτανει, Deo non peccat, sed
αλλ' ὁ γεννηθεις εκ του generatio Dei conservat
Θεου τηρει αυτον, και eum et malignus non
ὁ πονηρος ουχ ἁπτεται tangit eum. Scimus
αυτου. οιδαμεν ὁτι εκ quoniam ex Deo sumus
του Θεου εσμεν, και et mundus totus in
ὁ κοσμος ὁλος εν τω maligno positus est.
πονηρω κειται. οιδαμεν Et scimus quoniam
δε ὁτι ὁ υιος του Θεου Filius Dei venit, et
ἡκει, και δεδωκεν ἡμιν dedit nobis sensum ut
διανοιαν, ἱνα γινωσκωμεν cognoscamus verum
τον αληθινον· και εσμεν Deum et simus in vero,
εν τω αληθινω, εν τω Filio eius; hic est
υιω αυτου Ιησου Χριστω. verus et vita æterna.
ουτος εστιν ὁ αληθινος Filioli custodite vos a
Θεος και ἡ ζωη αιωνιος. simulachris.
Τεκνια, φυλαξατε ἑαυτους
απο των ειδωλων.
αμην.
AUTHORISED VERSION. REVISED VERSION.
We know that whosoever We know that whosoever
is born of God is begotten of
sinneth not; but he God sinneth not; but
that is begotten of God He that was begotten
keepeth himself, and of God keepeth him,
that wicked one toucheth and the evil one toucheth
him not. _And_ we him not. We know
know that we are of that we are of God,
God, and the whole and the whole world
world lieth in wickedness. lieth in the evil one.
And we know And we know that the
that the Son of God is Son of God is come,
come, and hath given and hath given us an
us an understanding, understanding that we
that we may know Him know Him that is true,
that is true, and we and we are in Him that
are in Him that is true, is true, _even_ in His
_even_ in His Son Jesus Son Jesus Christ. This
Christ. This is the is the true God, and
true God, and eternal eternal life. _My_ little
life. Little children, children, guard yourselves
keep yourselves from from idols.
idols. Amen.
ANOTHER VERSION.
We know that whosoever
is born of God
sinneth not: but the
Begotten of God keepeth
him, and the evil
one toucheth him not.
We know that we
are from God and the
world lieth wholly in
the evil one.
We know moreover
that the Son of God
hath _come and_ is here,
and hath given us
understanding that we
know Him that is the
Very God: and in His
Son Jesus Christ (this
is the Very God and
eternal life), we are
in the Very (_God_).
Children, guard yourselves
from the idols.
NOTES.
Ch. v. 18-21.
Ver. 18, 19, 20. Three seals are affixed to the close of this
Epistle--three postulates of the spiritual reason; three primary canons
of spiritual perception and knowledge. Each is marked by the emphatic
"we know," which is stamped at the opening its first line. The first "we
know," is of a sense of purity made possible to the Christian through
the keeping by Him Who is the one Begotten of God. The evil one cannot
touch him with the contaminating touch which implies connection. The
second "we know" involves a sense of _privilege_; the true conviction
that by God's power, and love, we are brought into a sphere of light,
out of the darkness in which a sinful world has become as if cradled on
the lap of the evil one. The third "we know" is the deep consciousness
of the very Presence of the Son of God in and with His Church. And with
this comes all the inner life--supremely a new way of looking at things,
a new possibility of thought, a new cast of thought and sentiment,
"understanding" (διανοια). Words denoting intellectual faculties and
processes are rare in St. John. This word is used in the sense just
given in Plat., _Rep._, 511, and Arist., _Poet._, vi. (in the last,
however, rather of the _sentiment_ of the piece than of the author), "He
hath given us understanding that we know continuously the very [God]."
And in "His Son Jesus Christ [this is the very God and eternal life] we
are in the very God." This interpretation of the passage is supported by
the position of the pronoun which cannot be referred naturally to any
subject but Jesus Christ. Waterland quotes Irenæus. "No man can know God
unless God has taught him; that is to say, that without God, God cannot
be known."[347]
Ver. 21. The Epistle closes with a short, sternly affectionate
exhortation. "Children, guard yourselves" (the aorist imperative of
immediate final decision) "from the idols." These words are natural in
the atmosphere of Ephesus (Acts xix. 26, 27). The Author of the
Apocalypse has a like hatred of idols. (Apoc. ii. 14, 15, ix. 20, xx.
1-8, xxii. 15.)
It would appear that the Gnostics allowed people to eat freely things
sacrificed to idols. Modern, like ancient unbelief, has sometimes
attributed to St. John a determination to exalt the Master whom he
knew to be a man to an equality with God. But this is morally
inconsistent with the Apostle's unaffected shrinking from idolatry in
every form. (See _Speaker's Commentary, N. T._, iv., 347).
FOOTNOTE:
[347] Moyer Lecture, vi.
_THE SECOND EPISTLE OF ST. JOHN._
II. EPISTLE.
GREEK. LATIN.
Ο πρεσβυτερος εκλεκτη Senior electæ dominæ
κυρια και τοις τεκνοις et natis eius, quos ego
αυτης, ους εγω αγαπω diligo in veritate, et
εν αληθεια, και ουκ εγω non ego solus sed et
μονος αλλα και παντες omnes qui cognoverunt
οι εγνωκοτες την αληθειαν, veritatem, propter veritatem
δια την αληθειαν quæ permanet
την μενουσαν εν ἡμιν, in nobis et nobis cum
και μεθ' ἡμων εσται εις erit in æternum. Sit
τον αιωνα. εσται μεθ' nobiscum gratia misericordia
ἡμων χαρις, ελεος, ειρηνη, pax a Deo Patre
παρα Θεου πατρος και et Christo Iesu Filio
παρα Κυριου Ιησου Patris in veritate et
Χριστου του υιου του caritate. Gavisus sum
πατρος, εν αληθεια και valde quoniam inveni
αγαπη. Εχαρην λιαν de filii tuis ambulantes
ὁτι ευρηκα εκ των τεκνων in veritate sicut mandatum
σου περιπατουντας εν accepimus a
αληθεια, καθως εντολην Patre. Et nunc rogo te,
ελαβομεν παρα του domina, non tamquam
πατρος. και νυν ερωτω mandatum novum scribens
σε, κυρια, ουχ ὡς εντολην tibi, sed quod
γραφων σοι καινην, αλλα habuimus ab initio, ut
ἡν ειχομεν απ' αρχης, diligamus alterutrum.
ἱνα αγαπωμεν αλληλους. Et hæc est caritas, ut
και αυτη εστιν ἡ αγαπη, ambulemus secundum
ἱνα περιπατωμεν κατα mandata eius. Hoc
τας εντολας αυτου. αυτη mandatum est ut quemadmodum
εστιν ἡ εντολη, καθως audistis ab
ηκουσατε απ' αρχης, ἱνα initio in eo ambuletis.
εν αυτη περιπατητε· ὁτι Quoniam multi seductores
πολλοι πλανοι εισηλθον exierunt in mundum
εις τον κοσμον, οι μη qui non confitentur
ὁμολογουντες Ιησουν Iesum Christum venientem
Χριστον ερχομενον εν in carne. Hic
σαρκι· ουτος εστιν ὁ est seductor et antichristus.
πλανος και ὁ αντιχριστος· Videte vosmet
βλεπετε ἑαυτους, ἱνα μη ipsos, ne perdatis
απολεσωμεν α ειργασαμεθα, quæ operati estis, sed
αλλα μισθον ut mercedam plenum
πληρη απολαβωμεν. πας accipiatis. Omnis qui
ὁ παραβαινων και μη præcedit et non manet
μενων εν τη διδαχη του in doctrina Christi,
Χριστου Θεον ουκ εχει· Deum non habet: qui
ὁ μενων εν τη διδαχη permanet in doctrina,
ουτος και τον πατερα και hic et Filium et Patrem
τον υιον εχει. ει τις habet. Si quis venit ad
ερχεται προς ὑμας και vos, et hanc doctrinam
ταυτην την διδαχην ου non adfert, nolite recipere
φερει, μη λαμβανετε eum in domumnec
αυτον εις οικιαν, και ave ei dixeritis: qui
χαιρειν αυτω μη λεγετε· enim dicit illi ave, communicat
ὁ γαρ λεγων αυτω operibus illius
χαιρειν κοινωνει τοις malignis. Plura habens
εργοις αυτου τοις πονηροις. vobis scribere, nolui
Πολλα εχων ὑμιν per cartam et atramentum:
γραφειν ουκ ηβουληθην spero enim me
δια χαρτου και μελανος· futurum apud vos et
αλλα ελπιζω ελθειν προς os ad os loqui, ut
ὑμας και στομα προς gaudium vestrum sit
στομα λαλησαι, ἱνα ἡ plenum. Salutant te
χαρα ἡμων η πεπληρωμενη. filii sororis tuæ electæ.
Ασπαζεται σε
τα τεκνα της αδελφης
σου της εκλεκτης. αμην.
AUTHORISED VERSION. REVISED VERSION.
The elder unto the The elder unto the
elect lady and her children, elect lady and her children,
whom I love in whom I love in
the truth; and not I truth; and not I only,
only, but also all they but also all they that
that have known the know the truth; for
truth; for the truth's the truth's sake which
sake, which dwelleth abideth in us, and it
in us, and shall be with shall be with us for
us for ever. Grace be ever: Grace, mercy,
with you, mercy, _and_ peace shall be with us,
peace, from God the from God the Father,
Father, and from the and from Jesus Christ,
Lord Jesus Christ, the the Son of the Father,
Son of the Father, in in truth and love. I
truth and love. I rejoiced rejoice greatly that I
greatly that I have found certain of
found of thy children thy children walking
walking in truth, as we in truth, even as we
have received a commandment received commandment
from the from the Father.
Father. And now I And now I beseech
beseech thee, lady, not thee, lady, not as
as though I wrote a though I wrote to thee
new commandment a new commandment,
unto thee, but that but that which we had
which we had from the from the beginning,
beginning, that we love that we love one
one another. And this another. And this is
is love, that we walk love, that we should
after His commandments. walk after His commandments.
This is the This is
commandment, That, the commandment,
as ye have heard from even as ye heard from
the beginning, ye the beginning, that ye
should walk in it. For should walk in it. For
many deceivers are many deceivers are
entered into the world, gone forth into the
who confess not that world, even they that
Jesus Christ is come in confess not that Jesus
the flesh. This is a Christ cometh in the
deceiver and an antichrist. flesh. This is the
Look to yourselves, deceiver and the antichrist.
that we lose Look to yourselves,
not those things which that ye lose not
we have wrought, but the things which we
that we receive a have wrought, but that
full reward. Whosoever ye receive a full reward.
transgresseth, and Whosoever
abideth not in the doctrine goeth onward and
of Christ, hath abideth not in the
not God. He that teaching of Christ, hath
abideth in the doctrine not God: he that
of Christ, he hath both abideth in the teaching,
the Father and the Son. the same hath both the
If there come any unto Father and the Son.
you, and bring not this If any one cometh unto
doctrine, receive him you, and bringeth not
not into _your_ house, this teaching, receive
neither bid him God him not into _your_ house,
speed: For he that and give him no greeting:
biddeth him God speed for he that giveth
is partaker of his evil him greeting partaketh
deeds. Having many in his evil works.
things to write unto Having many things
you, I would not _write_ to write unto you, I
with paper and ink: would not _write them_
but I trust to come with paper and ink:
unto you, and speak but I hope to come
face to face, that our unto you, and to speak
joy may be full. The face to face, that your
children of thy elect joy may be fulfilled.
sister greet thee. The children of thine
Amen. elect sister salute thee.
ANOTHER VERSION.
The Elder unto the
excellent Kyria and
her children whom I
love in truth, (and not
I only, but also all they
that know the truth)
for the truth's sake
which abideth in us--yea,
and with us it
shall be for ever. There
shall be with you
grace, mercy, peace
from God the Father,
and from Jesus Christ
the Son of the Father,
in truth and love. I
was exceeding glad
that I found of thy
children walking in
truth even as we received
commandment
from the Father. And
now I beseech thee
Kyria, not as though
writing a fresh commandment
unto thee,
but that which we had
from the beginning,
that we love one
another. And this is
the love, that we should
walk according to His
commandments. This
is the commandment
as ye heard from the
beginning that ye
should walk in it. For
many deceivers are
gone out into the world,
_even_ they who are not
confessing Jesus Christ
coming in the flesh.
This the deceiver, and
the antichrist. Look
to yourselves that ye
lose not the things
which ye have worked,
but that ye receive reward
in full. Every
one leading forward
and not abiding in
the doctrine which is
Christ's hath not God:
he that abideth in the
doctrine, the same hath
both the Son and the
Father. If there come
unto you any and
bringeth not the doctrine,
receive him not
into your house, and
no good speed wish
him. For he that
wisheth him good
speed partaketh in his
works which are evil.
Having many things to
write unto you I would
not write with paper
and ink, but I hope to
be with you and to
speak face to face, that
our joy may be fulfilled.
The children of thine
elect sister greet thee.
DISCOURSE XVI.
_THEOLOGY AND LIFE IN KYRIA'S LETTER._
"The elder unto the elect lady and her children, whom I love in
the truth ... Grace be with you, mercy and peace, from God the
Father and from the Lord Jesus Christ, the Son of the Father, in
truth and love."--2 JOHN, 3.
Of old God addressed men in tones that, were so to speak, distant.
Sometimes He spoke with the stern precision of law or ritual;
sometimes in the dark and lofty utterances of prophets; sometimes
through the subtle voices of history, which lend themselves to
different interpretations. But in the New Testament He whom no man
hath seen at any time, "interpreted,"[348] Himself with a sweet
familiarity. It is of a piece with the dispensation of condescension,
that the mysteries of the kingdom of heaven should come to us in such
large measure through epistles. For a letter is just the result of
taking up one's pen to converse with one who is absent, a familiar
talk with a friend.
Of the epistles in our New Testament, a few are addressed to
_individuals_. The effect of three of these letters upon the Church,
and even upon the world, has been great. The Epistles to Timothy and
Titus, according to the most prevalent interpretation of them, have
been felt in the outward organization of the Church. The Epistle to
Philemon, with its eager tenderness, its softness as of a woman's
heart, its chivalrous courtesy, has told in another direction. With
all its freedom from the rashness of social revolution; its almost
painful abstinence (as abolitionists have sometimes confessed to
feeling) from actual invective against slavery in the abstract; that
letter is yet pervaded by thoughts whose issue can only be worked out
by the liberty of the slave. The word emancipation may not be
pronounced, but it hovers upon the Apostle's lips.
The second Epistle is, in our judgment, a letter to an individual.
Certainly we are unable to find in its whole contents any probable
allusion to a Church personified as a lady.[349] It is, as we read it,
addressed to Kyria, an Ephesian lady, or one who lived in the circle
of Ephesian influence. It was sent by the Apostle during an absence
from Ephesus. That absence might have been for the purpose of one of
the visitations of the Churches of Asia Minor, which (as we are told
by ancient Church writers) the Apostle was in the habit of holding.
Possibly, however, in the case of a writer so brief and so reserved in
the expression of personal sentiment as St. John, the gush and
sunshine of anticipated joy at the close of this note might tempt us
to think of a rift in some sky that had been long darkened; of the
close of some protracted separation, soon to be forgotten in a happy
meeting. "Having many things to write unto you, I would not do so by
means of paper and ink; but I hope to come unto you, and to speak face
to face that our joy may be fulfilled."[350] The expression might not
seem unsuitable for a return from exile. Several touches of language
and feeling in the latter point to the conclusion that Kyria was a
widow. There is no mention of her husband, the father of her children.
In the case of a writer who uses the names of God with such subtle and
tender suitability, the association of Kyria's "children walking in
truth" with "even as we received commandment _from the Father_," may
well point to Him who was for them the Father of the fatherless. We
need not with some expositors draw the sad conclusion that St. John
affectionately hints that there were others of the family who could
not be included in this joyful message. But it would seem highly
probable from the language used that there were several sons, and also
that Kyria had no daughters. Over these sons who had lost one earthly
parent, the Apostle rejoices with the heart of a father in God. He
bursts out with his _eureka_, the _eureka_ not of a philosopher, but
of a saint. "I rejoiced exceedingly that I found[351] certain of the
number of thy children walking in truth."
While we may not trace in this little Epistle the same fountain of
wide-spreading influence as in others to which we have referred; while
we feel that, like its author, its work is deep and silent rather than
commanding, reflection will also lead us to the conclusion that it is
worthy of the Apostle who was looked upon as one of the "pillars" of
the faith.[352]
1. Let us reflect that this letter is addressed by the aged Apostle to
a widow, and concerns her family.
It is significant that Kyria was, in all probability, a widow of
Ephesus.
Too many of us have more or less acquaintance with one department of
French literature. A Parisian widow is too often the questionable
heroine of some shameful romance, to have read which is enough to
taint the virginity of the young imagination. Ephesus was the Paris of
Ionia. Petronius was the Daudet or Zola of his day. An Ephesian widow
is the heroine of one of the most cynically corrupt of his stories.
But "where sin abounded, grace did more than abound." Strange that
first in an epistle to a Bishop of the Church of Ephesus, St. Paul
should have presented us with that picture of a Christian widow--"she
that is a widow, indeed, and desolate, who hath her hope set on God,
and continueth in prayer night and day"--yet who, if she has the
devotion, the almost entire absorption in God, of Anna, the daughter
of Phanuel,[353] leaves upon the track of her daily road to heaven the
trophies of Dorcas--"having brought up children well, used hospitality
to strangers, washed the saints' feet, relieved the afflicted,
diligently followed every good work."[354] Such widows are the leaders
of the long procession of women, veiled or unveiled, with vows or
without them, who have ministered to Jesus through the ages. Christ
has a beautiful art of turning the affliction of His daughters into
the consolation of suffering. When life's fairest hopes are
disappointed by falsehood, by cruel circumstances, by death; the
broken heart is soothed by the love of Christ, the only love which is
proof against death and change. The consolation thus received is the
most unselfish of gifts. It overflows, and is lavishly poured out upon
the sick and weary. With St. Paul's picture of a widow of this kind,
contrast another by the same hand which hangs close beside it. The
younger Ephesian widow, such as Petronius described, was known by St.
Paul also. If any count the Apostle as a fanatic, destitute of all
knowledge of the world because he lived above it, let them look at
those lines, which are full of such caustic power, as they hit on the
characteristics of certain idle and wanton affecters of a sorrow which
they never felt.[355] What a distance between such widows and Kyria,
"beloved for the truth's sake which abideth in us!"[356]
But the short letter of St. John is addressed to Kyria's _family_ as
well as to herself. "The elder to the excellent Kyria and her
children."[357]
There is one question which we naturally ask about every school and
form of religion. It is the question which a great English Professor
of Divinity used to ask his pupils to put in a homely form about every
religious scheme and mode of utterance--"will it _wash_ well?" Is it
an influence which seems to be productive and lasting? Does it abide
through time and trials? Is it capable of being passed on to another
generation? Are plans, services, organizations, preachings, classes,
vital or showy? Are they fads to meet fancies, or works to supply
wants? Is that which we hold such sober, solid truth, that wise piety
can say of it, half in benediction, half in prophecy[358]--"the truth
which abideth in us; yea, and with us it shall be for ever?"
2. We turn to the _contents_ of the Epistle.
We shall be better able to appreciate the value of these, if we
consider the state of Christian literature at that time.
What had Christians to read and carry about with them? The excellent
work of the Bible Society was physically impossible for long centuries
to come. No doubt the LXX. version of the Old Testament was widely
spread. In every great city of the Roman Empire there was a vast
population of Jews. Many of these were baptized into the Church, and
carried into it with them their passionate belief in the Old
Testament. The Christians of the time and place to which we refer
could, probably, with little trouble, if not read, yet hear the Old
Covenant and able expositions of it. But they had not copies of the
entire New Testament. Indeed, if all the New Testament was then
written, it certainly was not collected into one volume, nor
constituted one supreme authority. "Many barbarous nations," says a
very ancient Father, "believe in Christ without written record, having
salvation impressed through the Spirit in their hearts, and diligently
preserving the old tradition."[359] Possibly a Church or single
believer had one synoptical Gospel. At Ephesus Christians had
doubtless been catechised in, and were deeply imbued with, St. John's
view of the Person, work, and teaching of our Lord. This had now been
moulded into shape, and definitely committed to writing in that
glorious Gospel, the Church's Holy of Holies, St. John's Gospel. For
them and for their contemporaries there was a living realization of
the Gospel. They had heard it from eye-witnesses. They had passed into
the wonderland of God. The earth on which Jesus trod had blossomed
into miracle. The air was haunted by the echoes of His voice. They
had, probably, also a certain number of the Epistles of St. Paul. The
Christians of Ephesus would have a special interest in their own
Epistle to the Ephesians, and in the two which were written to their
first Bishop, Timothy. They had also (whether written or not)
impressed upon their memories by their weekly Eucharist, the
liturgical Canon of consecration according to the _Ephesian
usage_--from which, and not from the Roman, the Spanish and Gallican
seem to be derived. The Ephesian Christians had also the first Epistle
of St. John, which in some form accompanied the Gospel, and is,
indeed, a picture of spiritual life drawn from it. But let us remember
that the Epistle is not of a character to be very quickly or readily
learned by heart. Its subtle, latent links of connection do not
present many grappling hooks for the memory to fasten itself to.
Copies also must have been comparatively few.
Now let us see how the second Epistle may well have been related to
the first.
Supremely, and above all else, the first Epistle contained _three_
warnings, very necessary for those times. (1) There was a danger of
_losing the true Christ_, the Word made Flesh, Who for the forgiveness
of our sins did shed out of His most precious side both water and
blood--in a false, because shadowy and ideal Christ. (2) There was
danger of _losing true love_, and therefore spiritual life, with truth.
(3) With the true Christ and true love there was a danger of losing
_the true commandment_--love of God and of the brethren. Now in the
second Epistle these very three warnings were written on a leaflet in a
form more calculated for circulation and for remembrance. (1) Against
the peril of faith, of _losing the true Christ_. "Many deceivers are
gone out into the world--they who confess not Jesus Christ coming in
flesh. This is the deceiver and the antichrist."[360] With the true
Christ, the true doctrine of Christ would also vanish, and with it all
living hold upon _God_. _Progress_ was the watchword; but it was in
reality _regress_. "Every one who abideth not in the doctrine of Christ
hath not God."[361] (2) Against the peril of _losing love_. "I beseech
thee, Kyria ... that we love one another."[362] (3) Against the peril of
losing _the true commandment_ (the great spiritual principle of
charity), or the true commandments[363] (that principle in the details
of life). "And this is love, that we walk after His _commandments_. This
is the _commandment_, that even as ye heard from the beginning ye should
walk in it."[364]
Here then were the chief practical elements of the first Epistle
contracted into a brief and easily remembered shape.
Easily remembered, too, was the stern, practical prohibition of the
intimacies of hospitality with those who came to the home of the
Christian, in the capacity of emissaries of the antichrist above
indicated. "Receive him not into your house, and good speed salute
him not with."[365]
Many are offended with this. No doubt Christianity is the religion of
love--"the epiphany of the sweet-naturedness and philanthropy of
God."[366] We very often look upon heresy or unbelief with the
tolerance of curiosity rather than of love. At all events, the Gospel
has its intolerance as well as tolerance. St. John certainly had this.
It is not a true conception in art which invests him with the mawkish
sweetness of perpetual youth. There is a sense in which he was a son
of Thunder to the last. He who believes and knows must formulate a
dogma. A dogma frozen by formality, or soured by hate, or narrowed by
stupidity, makes a bigot. In reading the Church History of the first
four centuries we are often tempted to ask, why all this subtlety,
this theology-spinning, this dogma-hammering? The answer stands out
clear above the mists of controversy. Without all this the Church
would have lost the conception of Christ, and thus finally Christ
Himself. St. John's denunciations have had a function in Christendom
as well as his love.
3. There are two most precious indications of the highest Christian
truth with which we may conclude.
We have prefixed to this Epistle that beautiful Apostolic salutation
which is found in two only among the Epistles of St. Paul.[367] After
that simple, but exquisite expression of blessing merged in
prophecy--"the truth which abideth in us--yes! and with us it shall be
for ever"[368]--there comes another verse set in the same key. "There
shall be with us grace, mercy, peace, from God the Father, and from
Jesus Christ the Son of the Father, in truth" of thought, "and love"
of life.[369]
This rush and reduplication of words is not very like the usual
reserve and absence of emotional excitement in St. John's style. Can
it be that something (possibly the glorious death of martyrdom by
which Timothy died) led St. John to use words which were probably
familiar to Ephesian Christians?
However this may be, let us live by and learn from those lovely words.
Our poverty wants _grace_, our guilt wants _mercy_, our misery wants
_peace_. Let us ever keep the Apostle's order. Do not let us put
_peace_, our feeling of peace, first. The emotionalists' is a
topsy-turvy theology. Apostles do not say "peace and grace," but
"grace and peace."
One more--in an age which substitutes an ideal something called the
spirit of Christianity for Christ, let us hold fast to that which is
the essence of the Gospel and the kernel of our three creeds. "To
confess Jesus Christ coming in flesh."[370] Couple with this a canon
of the First Epistle--"confesseth Jesus Christ _come_ in flesh."[371]
The second is the Incarnation _fact_ with its abiding consequences;
the first, the Incarnation _principle_ ever living in a Person, Who
will also be personally manifested. This is the substance of the
Gospels; this the life of prayers and sacraments; this the expectation
of the saints.
NOTES.
Ver. 1. _The Elder._] This word has played a great part in an
important controversy. It is argued that the Elder of this and of the
Third Epistle is the author indeed of the first Epistle and of the
Gospel, but cannot be the Apostle St. John, who would not, (it is
alleged,) call himself ὁ πρεσβυτερος. And Eusebius (_H.E._ lib. iii.,
cap. ult.) preserves a fragment from Papias, which he misunderstands
to indicate that there were two Johns (see Riggenbach, _Leben Jesu_,
59, 60). But even if the word be Presbyter, and points to an
ecclesiastical title, it might stand precisely on the same footing as
St. Peter's language--"the elders among you I exhort, who am a _fellow
elder_" (1 Pet. v. 1). The Elder at the opening of the Second and
Third Epistles of St. John, may well signify the aged Apostle, the
oldest of the company of Jesus, the one living representative of the
traditions of Galilee and Jerusalem.
Ver. 7. _The seducer._] ὁ πλανος. The almost technical force of this
word would be adequately appreciated only by readers more or less imbued
with Jewish ideas. It was indeed the really strong motive in the
terrible game which the Jewish priests played in bringing about the
death of our Lord. The process against the _Mesith_, "seducer," is drawn
out in the Talmud with an effrontery at once puerile and revolting. The
man accused of _seduction_ was to be drawn into conversation, while two
witnesses were hidden in the next room,--and candles were to be lighted,
as if accidentally, close by him, that the witnesses might be sure that
they had seen, as well as heard the heretic. He was to be called upon to
retract his heretical pravity. If he refused, he was to be brought
before the Council, and stoned if the verdict was against him. The
Talmudists add that this was the legal process carried out against
Jesus: that He was condemned upon the testimony of two witnesses; and
that the crime of "misleading" was the only one which was thus formally
dealt with. (See references to the Talmud of Jerusalem, and that of
Babylon, _Vie de Jesus_, Renan, 394, N. 1). The Gospels tell us that the
accusation against our Lord was "misleading:" and the terrible word in
the verse which we are examining was actually applied to Him (εκεινος ὁ
πλανος, Matt. xxvii. 63; πλανα τον οχλον John vii. 12; μη και ὑμεις
πεπλανησθε John vii. 47).
"Excepting some minutiæ which were the product of the Rabbinical
imagination, the narrative of the Evangelists answers, point by point,
to the process actually laid down by the Talmud" (Renan, ut sup.).
Ver. 9. _Every one who leadeth forward._] πας ὁ προαγων is certainly
the true reading here; the commander himself pushing boldly onward,
and also carrying others with him. The allusion is polemical to the
vaunted _progress_ of the Gnostic teachers.
"_The doctrine which is Christ's._"] What is that? John vii. 16, 17.
The doctrine which Christ emphatically called "_My doctrine_," "_the
doctrine_." No doubt the word (διδαχη) sometimes means the _act_,
sometimes the _mode, of teaching_ (Mark xii. 38; 1 Cor. xiv. 6); but
"it underwent a transformation which converted it into a term
synonymous with dogmatic teaching," with the body of faithful doctrine
which was the ultimate type and norm to which all statements must be
conformed. (Acts vi. 42; Tit. i. 9; Rom. vi. 17, xvi. 17; see also
Matt. xvi. 12; Acts v. 28, xvii. 19; Heb. xiii. 9.) It is much to be
regretted that in the R.V. the word "doctrine" has disappeared from
all these passages, Romans xvi. 17 alone excepted. St. John's language
in this verse seems quite decisive.
FOOTNOTES:
[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, see _Speaker's Commentary_, iv. 335.
[350] Ver. 12.
[351] ευρηκα, ver. 4.
[352] "James, Cephas, and JOHN, who seemed to be _pillars_." 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] "_Commandments_ and _commandment_--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 a _formal_ summons, 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.
_THE THIRD EPISTLE OF ST. JOHN._
III. EPISTLE.
GREEK. LATIN.
Ὁ πρεσβυτερος Γαιω Senior Gaio carissimo,
τω αγαπητω, ὁν εγω quem ego diligo
αγαπω εν αληθεια. in veritate. Carissime,
Αγαπητε, περι παντων de omnibus orationem
ευχομαι σε ευοδουσθαι facio prosper te ingredi
και ὑγιαινειν, καθως et valere, sicut prospere
ευοδουται σου ἡ ψυχη. agit anima tua.
εχαρην γαρ λιαν ερχομενων Gavisus sum valde venientibus
αδελφων και fratribus et
μαρτυρουντων σου τη testimonium perhibentibus
αληθεια, καθως συ veritati tuæ, sicut
εν αληθεια περιπατεις. tu in veritate ambulas.
μειζοτεραν τουτων ουκ Maiorem horum non
εχω χαραν, ἱνα ακουω habeo gratiam quam ut
τα εμα τεκνα εν αληθεια audiam filios meos in
περιπατουντα. Αγαμητε, veritate ambulantes.
πιστον ποιεις Carissime, fideliter
ὁ εαν εργαση εις τους facias quidquid operaris
αδελφους και εις τους in fratres, et hoc
ξενους, οι εμαρτυρησαν in peregrinos; qui testimonium
σου τη αγαπη ενωπιον reddiderunt
εκκλησιας, ους καλως caritati tuæ in conspectu
ποιησεις προπεμψας ecclesiæ; quos
αξιως του Θεου. ὑπερ bene facies ducens
γαρ του ονοματος digna Deo. Pro nomine
εξηλθον μηδεν λαμβανοντες enim profecti sunt nihil
απο των εθνων. accipientes a gentibus.
ἡμεις ουν οφειλομεν Nos ergo debemus suscipere
απολαμβανειν τους τοιουτους, huiusmodi ut
ἱνα συνεργοι cooperatores simus
γινωμεθα τη αληθεια. veritatis. Scripsissem
Ἑγραψα τη εκκλησια· sitan ecclesiæ: sedis
αλλ' ὁ φιλοπρωτευων qui amat primatum
αυτων Διοτρεφης ουκ gerere in eis Diotripes
επιδεχεται ἡμας. δια non recipit nos. Propter
τουτο, εαν ελθω, ὑπομνησω hoc, si venero,
αυτου τα εργα commoneam eius opera
ἁ ποιει λογοις πονηροις quæ facit verbis malignis
φλυαρων ἡμας, και μη garriens in nos, et
αρκουμενος επι τουτοις quasi non ei ista sufficiant,
ουτε αυτος επιδεχεται nec ipse suscipit
τους αδελφους, και τους fratres, et eos quo cupiunt
βουλομενους κωλυει και prohibet et de
εκ της εκκλησιας εκβαλλει. ecclesia eicit. Carissime,
Αγαπητε, μη noli imitari malum,
μιμου το κακον, αλλα sed quod bonum
το αγαθον. ὁ αγαθοποιων est. Qui bene facit,
εκ του Θεου ex Deo est: qui male
εστιν· ὁ δε κακοποιων facit, non videt Deum.
ουχ ἑωρακεν τον Θεον. Demetrio testimonium
Δημητριω μεμαρτυρηται redditur ab omnibus et
ὑπο παντων και ὑπ' ab ipsa veritate: et nos
αυτης της αληθειας· testimonium perhibemus,
και ἡμεις δε μαρτυρουμεν, et nosti quoniam
και οιδατε ὁτι ἡ μαρτυρια testimonium nostrum
ἡμων αληθης εστι. verum est. Multa habui
Πολλα ειχον γραφειν, scribere tibi, sed nolui
αλλ' ου θελω δια μελανος per atramentum et
και καλαμου σοι calamum scribere tibi:
γραψαι· ελπιζω δε spero autem protinus
ευθεως ιδειν σε, και te videre, et os ad os
στομα προς στομα loquimur. Pax tibi.
λαλησομεν. Ειρηνη σοι. Salutant te amici. Saluta
Ασπαζονται σε οι φιλοι· amicos per nomen.
ασπαζου τους φιλους
κατ' ονομα.
AUTHORISED VERSION. REVISED VERSION.
The elder unto the The elder unto Gaius
well beloved Gaius, the beloved, whom I
whom I love in the love in truth. Beloved,
truth. Beloved, I wish I pray that in all things
above all things that thou mayest prosper
thou mayest prosper and be in health, even
and be in health, as thy soul prospereth.
even as thy soul For I rejoiced greatly,
prospereth. For I rejoiced when brethren came
greatly, when and bare witness unto
the brethren came and thy truth, even as thou
testified of the truth walkest in truth.
that is in thee, even Greater joy have I
as thou walkest in none than this, to hear
the truth. I have no of my children walking
greater joy than to hear in the truth. Beloved,
that my children walk thou doest a faithful
in truth. Beloved, thou work in whatsoever
doest faithfully whatsoever thou doest toward them
thou doest to that are brethren and
the brethren, and to strangers withal; who
strangers; which have bare witness to thy
borne witness of thy love before the church:
charity before the whom thou wilt do
church: whom if thou well to set forward on
bring forward on their their journey worthily
journey after a godly of God: because that
sort, thou shalt do well: for the sake of the
because that for His Name they went forth,
name's sake they went taking nothing of the
forth, taking nothing Gentiles. We therefore
of the Gentiles. We ought to welcome
therefore ought to receive such, that we may be
such, that we fellow-workers with
might be fellowhelpers the truth. I wrote
to the truth. I wrote somewhat unto the
unto the Church: but church: but Diotrephes,
Diotrephes, who loveth who loveth to have the
to have the pre-eminence pre-eminence among
among them, them, receiveth us not.
receiveth us not. Therefore, if I come,
Wherefore, if I come, I will bring to remembrance
I will remember his his works which
deeds which he doeth, he doeth, prating against
prating against us with us with wicked
malicious words: and words: and not content
not content therewith, therewith, neither doth
neither doth he himself he himself receive the
receive the brethren, brethren, and them
and forbiddeth them that would he forbiddeth,
that would, and casteth and casteth _them_
_them_ out of the church. out of the church. Beloved,
Beloved, follow not that imitate not that
which is evil, but that which is evil, but that
which is good. He which is good. He
that doeth good is of that doeth good is of
God: but he that doeth God: he that doeth
evil hath not seen God. evil hath not seen God.
Demetrius hath good Demetrius hath the
report of all _men_, and witness of all _men_, and
of the truth itself: yea, of the truth itself: yea,
and we _also_ bear we also bear witness;
record; and ye know and thou knowest that
that our record is true. our witness is true. I
I had many things to had many things to
write, but I will not write unto thee, but I
with ink and pen write am unwilling to write
unto thee: but I trust _them_ to thee with ink
I shall shortly see thee, and pen: but I hope
and we shall speak shortly to see thee, and
face to face. Peace _be_ we shall speak face to
to thee. _Our_ friends face. Peace _be_ unto
salute thee. Greet the thee. The friends salute
friends by name. thee. Salute the
friends by name.
ANOTHER VERSION.
The Elder unto Gaius
the beloved, whom I
love in truth. Beloved,
in all things I pray that
thou mayest prosper,
and be in health, even
as thy soul prospereth.
For I was exceeding
glad of brethren coming
and witnessing to thy
truth, even as thou
truly walkest. Greater
joy than these _joys_ I
have not, that I should
hear of my own children
walking truly. Beloved,
thou doest in
faithful wise whatsoever
thou art working
towards the brethren
who are moreover
strangers; which witness
to thy charity
before the Church;
whom thou wilt do
well to speed forward
on their journey worthily
of God: because
that for the sake of the
Name they went out
taking nothing of the
Gentiles. We therefore
are bound to take
up such that we may
become fellow-workers
with the truth. I wrote
somewhat unto the
Church: but Diotrephes
who loveth to have
primacy over them receiveth
us not. Wherefore
if I come I will
bring to remembrance
his works which he is
doing, prating against
us with wicked words:
and not contented hereupon
neither doth he
himself receive the
brethren, and them
that would he hindereth,
and casteth them
out of the Church. Beloved,
imitate not that
which is evil, but that
which is good. He
who is doing good is
from God; he that is
doing evil hath not
seen God. To Demetrius
witness stands
given of all men and
of the truth itself: yea,
and we also are witnessing,
and ye know
that our witness is
true. Many things I
had to have written,
but I am not willing to
be writing unto thee
with ink and pen: but
I am hoping straightway
to see thee, and
we shall speak face to
face. Peace unto thee.
The friends greet thee.
Greet the friends by
name.
DISCOURSE XVII.
_THE QUIETNESS OF TRUE RELIGION._
"The elder unto the well beloved Gaius.... He that doeth good is
of God; but he that doeth evil hath not seen God."--3 JOHN 1, 11.
The mere analysis of this note must necessarily present a meagre
outline. There is a brief expression of pleasure at the tidings of the
sweet and gracious hospitality of Gaius which was brought by certain
missionary brethren to Ephesus, coupled with the assurance of the
truth and consistency of his whole walk. The haughty rejection of
Apostolic letters of communion by Diotrephes is mentioned with a burst
of indignation. A contrast to Diotrephes is found in Demetrius, with
the threefold witness to a life so worthy of imitation. A brief
greeting--and we have done with the last written words of St. John
which the Church possesses.
I.
Let us _first_ see whether, without passing over the bounds of
historical probability, we can fill up this bare outline with some
colouring of circumstance.
To two of the three individuals named in this Epistle we seem to have
some clue.
The _Gaius_ addressed is, of course, _Caius_ in Latin, a very common
prænomen, no doubt.
Three persons of the name appear in the New Testament[372]--unless we
suppose St. John's Caius to be a fourth. But the generous and beautiful
hospitality adverted to in this note is entirely of a piece with the
character of him of whom St. Paul had written, "Gaius, mine host, and of
the whole Church."[373] We know further, from one of the most ancient
and authentic documents of Christian literature, that the Church of
Corinth (to which this Caius belonged) was, just at the period when St.
John wrote, in a lamentable state of schismatic confusion. Diotrephes
may, at such a period, have been aspiring to put forward his claim at
Corinth; and may, in his ambitious proceedings, have rejected from
communion the brethren whom St. John had sent to Caius.[374] A yet more
interesting reflection is suggested by a writing of considerable
authority. The writer of the "Synopsis of Holy Scripture," which stands
amongst the Works of Athanasius, says--"the Gospel according to John was
both dictated by John the Apostle and beloved when in exile at Patmos,
and by him was published in Ephesus, through Caius the beloved and
friend of the Apostles, of whom Paul also writing to the Romans saith,
_Caius mine host, and of the whole Church_."[375] This would give a very
marked significance to one touch in this Third Epistle of St. John. The
phrase here "and we bear witness also, _and ye know that our witness is
true_"--clearly points back to the closing attestation of the
Gospel--"_and we know that his witness is true_."[376] He counts upon a
quick recognition of a common memory.[377]
Demetrius is, of course, a name redolent of the worship of Demeter the
Earth-Mother, and of Ephesian surroundings. No reader of the New
Testament needs to be reminded of the riot at Ephesus, which is told
at such length in the history of St. Paul's voyages by St. Luke. The
conjecture that the agitator of the turbulent guild of silversmiths
who made silver shrines of Diana may have become the Demetrius, the
object of St. John's lofty commendation, is by no means improbable.
There is a peculiar fulness in the narrative of the Acts, and an
amplitude and exactness in the reports of the speeches of Demetrius
and of the town-clerk which betray both unusually detailed
information, and a feeling on the part of the writer that the subject
was one of much interest for many readers.[378] The very words of
Demetrius about Paul evince that uneasy sense of the powers of
fascination possessed by the Apostle which is often the first timid
witness of reluctant conviction.[379] The whole story would be of
thrilling interest to those who, knowing well what Demetrius had
become, were here told what he once had been. In a very ancient
document (the so-called "Apostolic Constitutions")[380] we read that
"Demetrius was appointed Bishop of Philadelphia by me," _i.e._, by the
Apostle John. To the Bishop of a city so often shaken by the
earthquakes of that volcanic soil came the commendation--"I know thy
works that thou didst keep My word;" and the assuring promise that he
should, when the victory was won, have the solidity and permanence of
"a pillar" in a "temple"[381] that no convulsion could shake down. The
witness then, which stands on record for the Bishop of Philadelphia,
is threefold; the threefold witness of the First Epistle on a reduced
scale--the witness of the world;[382] the witness of the Truth itself,
even of Jesus;[383] the witness of the Church--including John.[384]
II.
We may now advert to the _contents_ and _general style_ of this letter.
1. As to its _contents_.
1. It supplies us with a valuable test of Christian life, in what may
be called the Christian instinct of _missionary affection_, possessed
in such full measure by Caius.[385]
This, indeed, is an ingredient of Christian character. Do we admire
and feel attracted by missionaries? They are knight-errants of the
Faith; leaders of the "forlorn hope" of Christ's cause; bearers of the
flag of the cross through the storms of battle. Do we wish to honour
and to help them, and feel ennobled by doing so? He who has no almost
enthusiastic regard for missionaries has not the spirit of primitive
Christianity within his breast.
2. The Church is beset with different dangers from very different
quarters. The second Epistle of St. John has its bold unmistakable
warning of danger from the philosophical atmosphere which is not only
round the Church, but necessarily finds its way within. Those who assume
to be leaders of intellectual and even of spiritual progress sometimes
lead away from Christ. The test of scientific truth is accordance with
the proposition which embodies the last discovery; the test of religious
truth is accordance with the proposition which embodies the first
discovery, _i.e._, "the doctrine of Christ." Progress outside this is
regress; it is desertion first of Christ, ultimately of God.[386] As the
second Epistle warns the Church of peril from _speculative ambition_, so
the third Epistle marks a danger from _personal ambition_,[387]
arrogating to itself undue authority within the Church. Diotrephes in
all probability was a bishop.[388] At Rome there has been a permanent
Diotrephes in the office of the Papacy; how much this has had to say to
the dislocation of Christendom, God knows. But there are other smaller
and more vulgar continuators of Diotrephes, who occupy no Vatican.
Priests! But there are priests in different senses. The priest who
stands to minister in holy things, the true _Leitourgos_ is rightly
so-called. But there is an arrogant priestship which would do violence
to conscience, and interpose rudely between God and the soul. Priests in
this sense are called by different names. They are clad in different
dresses--some in chasubles, some in frock-coats, some in petticoats.
"Down with priestcraft," is even the cry of many of them. The priest who
stands to offer sacrifice may or may not be a priest in the evil sense;
the priest (who abjures the name) who is a master of religious
small-talk of the popular kind, and winds people to his own ends round
his little finger by using them deftly, is often the modern edition of
Diotrephes.
3. This brief Epistle contains one of those apparently mere spiritual
_truisms_, which make St. John the most powerful and comprehensive of
all spiritual teachers. He had suggested a warning to Caius, which
serves as the link to connect the example of Diotrephes which he has
denounced, with that of Demetrius which he is about to commend.
"Beloved!" he cries, "imitate not that which is evil, but that which
is good." A glorious little "Imitation of Christ," a compression of
his own Gospel, the record of the Great Example in three words![389]
Then follows this absolutely exhaustive division, which covers the
whole moral and spiritual world. "He that doeth good," (the whole
principle of whose moral life is this,) "is of," has his origin from,
"God;" "he that doeth evil hath not seen God," sees Him not as a
consequence of having spiritually looked upon Him. Here, at last, we
have the flight of the eagle's wing, the glance of the eagle's eye.
Especially valuable are these words, almost at the close of the
Apostolic age and of the New Testament Scripture. They help us to keep
the delicate balance of truth; they guard us against all abuse of the
precious doctrines of grace. Several texts are _mutilated_; more are
conveniently _dropped out_. How seldom does one see the whole context
quoted, in tracts and sheets, of that most blessed passage--"if we
walk in the light, as He is in the light, _the blood of Jesus, His
Son, cleanseth us from all sin_?" How often do we see these words at
all--"he that doeth good is of God, but he that doeth evil hath not
seen God?" Perhaps it may be a lingering suspicion that a text which
comes out of a very short Epistle is worth very little. Perhaps
doctrinalism _à outrance_ considers that the sentiment "savours of
works." But, at all events, there is terrible decisiveness about these
antithetic propositions. For each life is described in section and in
plan by one or other of the two. The whole complicated series of
thought, actions, habits, purposes, summed up in the words _life_ and
_character_, is a continuous stream issuing from the man who
necessarily is _doing_ every moment of his existence. The stream is
either pure, bright, cleansing, gladdening, capable of being tracked
by a thread of emerald wherever it flows; or it carries with it on its
course blackness, bitterness, and barrenness. Men must be plainly
dealt with. They may hold any creed, or follow any round of religious
practices. There are creeds which are nobly true, others which are
false and feeble--practices which are beautiful and elevating, others
which are petty and unprofitable. They may repeat the shibboleth ever
so accurately; and follow the observances ever so closely. They may
sing hymns until their throats are hoarse, and beat drums until their
wrists are sore. But St. John's propositions ring out, loud and clear,
and syllable themselves in questions, which one day or other the
conscience will put to us with terrible distinctness. Are you one who
is ever doing good; or one who is not doing good? "God be merciful to
me a sinner!" may well rush to our lips. But _that_, when opportunity
is given, must be followed by another prayer. Not only--"wash away my
sins." Something more. "Fill and purify me with Thy Spirit, that,
pardoned and renewed, I may become good, and be doing good." It is
sometimes said that the Church is full of souls "dying of their
morality." Is it not at least equally true to say that the Church is
full of souls dying of their spirituality? That is--souls dying in one
case of unreal morality; in the other of unreal spirituality, which
juggles with spiritual words, making a sham out of them. Morality
which is not spiritual, is imperfect; spirituality which is not
moralized through and through is of the spirit of evil.
It is a great thing that in these last sentences, written with a
trembling hand, which shrank from the labour of pen and ink,[390] the
Apostle should have lifted a word (probably current in the atmosphere of
Ephesus among spiritualists and astrologers[391]), from the low
applications with which it was undeservedly associated; and should have
rung out high and clear the Gospel's everlasting justification, the
final harmony of the teaching of grace--"he that doeth good is of God."
III.
The style of the third Epistle of St. John is certainly that of an old
man. It is reserved in language and in doctrine. God is thrice and
thrice only mentioned.[392] Jesus is not once expressly uttered. But
"... They are not empty-hearted whose low sound
Reverbs no hollowness."
In religion, as in everything else, we are earnest, not by aiming at
earnestness, but by aiming at an object. Religious language should be
deep and real, rather than demonstrative. It is not safe to play with
sacred names. To pronounce them at random for the purpose of being
effective and impressive is to take them in vain. What a wealth of
reverential love there is in that--"for the sake of the Name!"[393]
Old copyists sometimes thought to improve upon the impressiveness of
Apostles by cramming in sacred names. They only maimed what they
touched with clumsy hand. A deeper sense of the Sacramental Presence
is in the hushed, awful, reverence of "not discerning the Body," than
in the interpolated "not discerning of the Lord's Body." Even so "The
Name," perhaps, speaks more to the heart, and implies more than "His
Name." It is, indeed, the "beautiful Name," by the which we are
called. And sometimes in sermons, or in Eucharistic "Gloria in
Excelsis," or in hymns that have come from such as St. Bernard, or in
sick rooms, it shall go up with our sweetest music, and waken our
tenderest thoughts, and be "as ointment poured forth." But what an
underlying Gospel, what an intense suppressed flame there is behind
these quiet words! This letter says nothing of rapture, of prophecy,
of miracle. It lies in the atmosphere of the Church, as we find it
even now. It has a word for _friendship_. It seeks to _individualise_
its benediction.[394] A hush of evening rests upon the note. May such
an evening close upon our old age!
NOTES.
Ver. 2 ... _thy soul._] Strange difficulty seems to be felt in some
quarters about the word ψυχη, as used by our Lord and the Apostles.
The difficulty arises from a singular argument advanced by M. Renan.
He maintains that Christ and His first followers knew nothing of "the
soul" as the immortal principle in man--that in him which is capable
of being saved or lost. It was simply, according to him, _either_ the
animal natural life[395] (Matt. ii. 20; John xii. 25); _or_ at most
the vague Greek immortality of the shadows, as opposed to the later
Hebrew Resurrection-life. But there are very numerous passages in the
New Testament where "soul" _can_ only be used for "life as created by
God;" for the thinking substance, different from the body and
indestructible by death, created with possibilities of eternal
happiness or misery. (The following passages are decisive--Matt. x.
28, xi. 29; Acts ii. 27; 2 Cor. xii. 13; Heb. xiii. 17; 1 Pet. i. 9,
22, ii. 11, 25; Jas. i. 21, v. 20; 3 John 2; Apoc. vi. 9, xx. 4).
Printed by Hazell, Watson, & Viney, Ltd., London and Aylesbury
FOOTNOTES:
[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. "Caius
_Corinthi_ de quo Rom. xvi. 23, vel huic Caio, Johannis amico, fuit
_simillimus_ in hospitalite--vel _idem_;--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 αληθειας _i.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
27, PATERNOSTER ROW,
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