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9 (Eypax, fupply av) I would have written to the church; but Diotrephes, who loveth to rule them, doth not receive



10 For this caufe, when I come, I will bring his deeds to remembrance' which he practifeth, prating against us with malicious words, and not content therewith, he doth not himself receive the brethren, and and forbiddeth them who would, and cafteth THEM out of the church. 2

I would have written the fame exhortation to the church, of which thou art a member: But Diotrephes who loveth to rule them according to his own humour, doth not acknowledge my authority as an apostle of Chrift.

10 For this caufe, when I come I will bring his deeds to his remembrance; I will punish him for his deeds; which he practiseth, prating against me with calumnicus fpeeches, as if I were no apostle, but had affumed that office. And not content therewith, he doth not himself fhew kindness to the brethren in their journey to the Gentiles, and forbiddeth them who are difpofed to entertain them; and cafteth them out of the church, when they do fo contrary to his orders.

2. But Diotrephes who loveth to rule them, namely, who are members of his church. From Diotrephes's loving to rule the church of which Caius was a member, many have fuppofed him to have been the bishop of that church. Befides, they think if he had been a private person only, he could not have hindered any letter which the apoitle might have written to that church from being read in it, and from having its due effect.—See the preface to this epiftle, Sect. 3 paragr. 3. from the end.

3. Doth not receive us. On this circumftance Benfon founds his opinion that Diotrephes was a bigotted Judaizing teacher. For he thinks the perfons who denied John's authority as an apoftle, were the Judaizers only, and not the Gentile teachers.

Ver. 10.-1. I will bring his deeds to remembrance which he practiseth. "Tournow properly fignifies to bring another to the remembrance of a thing; and it is fo tranflated Jude, ver. 5.-In thus fpeaking, the writer of this epiftle fhewed himself to be Diotrephes's fuperior. It is therefore highly probable that the writer of the third epiftle of John, was not the perfon called by the ancients John the prefbyter, but John the apoftle. Heuman and Lardner are of opinion, that the apoftle only meant that he would put Diotrephes in mind of his evil deeds, and endeavour to perfuade him to repent of them by mild admonitions. But there is no occafion to give a mild fenfe to the apoftle's words. For allowing that John threatened to punish Diotrephes for his infolence in prating against him with malicious words, and for his uncharitablenefs in refufing to entertain and affift the brethren and the ftrangers, his threatening did not proceed from reM 3 fentment,


11 Beloved, follow not that which is evil, but that which is good. He that doth good is of God: but

he that doth evil hath not feen God.

12 Demetrius hath good report of all men, and of the truth itself; yea, and we alfo bear record; and ye

know that our record is true.

13 I had many things to write, but I will not with ink and pen write unto thee:

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fentment, but from zeal for the interefts of religion, in which he is to be commended; because as Whitby remarks on this verse, "Private "offences against ourselves must be forgiven, and forgotten; but "when the offence is an impediment to the faith, and very prejudicial to the church, it is to be oppofed, and publicly re"proved."

2. He doth not himself receive the brethren, and forbiddeth them who would, and cafleth them out, &c. Because Caius, who fhewed great kindness to the brethren and the ftrangers, doth not seem to have been caft out of the church by Diotrephes, Heuman contends that the perfons who were caft out of the church, were not those who shewed kindness to the brethren and to the ftrangers, but the brethren and ftrangers themselves, whom he obliged to leave the church, by denying them relief himself, and by hindering others from relieving them. In fupport of this interpretation, it is but fair to obferve that the relative pronoun often expreffeth, not the near, but the remote antecedent, Eff. iv. 63. Yet I doubt that Heuman's interpretation doth not give the true meaning of the paffage.-Some Commentators, by Diotrephes's cafting the perfons fpoken of, out of the church, underftand his excommunicating them; a fenfe of the phrafe which is fuitable to Diotrephes's infolent and arrogant difpofition, and agreeable to the fuppofition that the perfons whom he caft out of the church, were thofe who relieved the brethren and the ftrangers.

Ver. 11.-1. Beloved, do not thou imitate what is evil, but what is good. Having reprobated the temper and behaviour of Diotrephes, the apoftle naturally cautioned Caius against the pernicious influence of his bad example; and exhorted him to imitate another member of

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II Beloved, do not thou imitate what is evil in the behaviour of Diotrephes, but imitate rather what is good in the behaviour of Demetrius, knowing that he who doth good works is begotten of God: But he who beri haveth uncharitably to the fervants of Christ in their ftraits, hath no right knowledge of God, 1 John iii. 10.

12 Praife is bestowed on Demetrius by all who know him, on account of his benevolence, his meekness, and his humility; and by the gospel itself, his temper and conduct being conformable to its precepts. And I alfo praife him highly. And ye know that my praife is always well founded.

13 I have many things to write concerning the affairs of your church, and concerning Diotrephes. But I do not incline to write them to thee with pen and ink, left my letter fhould fall into hands who might make an improper use of it.

his own church named Demetrius, who in character and conduct was the direct reverfe of Diotrephes, and therefore was highly praised by all good men, and among the reft by the apoftle himfelf

2. He who doth good is of God. Ex T8 8 8. Is begotten of God. For fo this phrafe fignifies 1 John iii. 10. See John iii. 12.

note 1.

Ver. 12.-1. Teflimony is borne to Demetrius by all men. By bearing teftimony to a perfon, the Jews meant the praifing of him for his good qualities and actions. Thus it is faid of Jefus, Luke iv 22. All bare bim witness, that is, praifed him. In like manner Paul fpeaking of David faith, Acts xii. 22 To whom God bare witness faying, I have found David, &c.-See what is faid concerning Demetrius, Pref. Sect. 3. laft paragr.

2. And ye know that our witnefs is true. This expreffion is twice ufed by John in his gofpel, chap. xix. 35. xxi. 24. which is a clear internal evidence that this epiftle was written, not by John the presbyter, but by John the apostle.

Ver. 3. I have many things to write, &c. the elect lady and her children, 2 Ep. ver. 12. verfe.

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14 But I truft I fhall shortly see thee, and we shall fpeak face to face. Peace be to thee. Our friends falute thee. Greet the friends by name.

14 Ελπίζω δε ευθέως ιδειν σε, και ςομα προς 50μα λαλήσομεν.

15 Ειρηνη σοι. Ασπαζονται σε οι φιλοι. Ασπαζε τες φίλες κατ ονομα.


Ver. 14.1. I hope firaightway to fee thee. Lardner conje&tures that John did actually vifit Caius, and adds, "I please myself with the fuppofition that his journey was not in vain. I imagined that Diotrephes fubmitted and acquiefced in the advices and admo“ nitions of the apoftle. Of this I have no affurance. However I may add, neither doth any one elfe know the contrary.” Canon vol. iii. p. 312.


2. The friends falute thee. Our tranflators have inferted the word our, in this claufe without any authority.--Οι φίλοι, The friends. This appellation is fingular, being no where else found in scripture. But


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14 For I hope ftraightway to fee thee, (nai, 212.) and fo we fhall fpeak face to face. Peace BE to thee. The friends HERE falute thee. Salute the friends by name.


14 Befides, it is needless to write these things, for I hope foon to see thee. And fo we fball speak face to face freely concerning them. Peace be to thee, which is my apoftolical benediction. The Chriftians with me wish thee health and happiness. In my name wish health and happiness to the Chriftians with thee, as if I named them particularly.

it applieth excellently to the primitive Chriftians, as it denoteth in the ftrongest manner the love which, in the first ages, fubfifted among the true difciples of Christ. Let it not then be pretended that the gospel does not recommend private friendship.

3. Salute the friends by name. The apoftle, by fending a falutation to the faithful difciples of Chrift, who were in the church of which John was a member, and who were living together in reat love, thewed his affection for them, and encouraged them to perfevere in the truth,



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