9 I wrote unto the

church; but Diotrephes, who loveth to have the pre

eminence among them, receiveth us not.

10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with ma

licious words; and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and

casteth them out of the church.

9 Έγραψα τη εκκλησία αλλ' ὁ φιλοπρωτεύων αυτών Διοτρεφης ουκ επιδέχεται ἡ

μας.

10 Δια τουτο, εαν έλθω, ὑπομνήσω αυτου τα έργα å ποιεί, λόγοις πονηροις φλυαρων ἡμας και μη αρκουμε νος επι τουτοις, ούτε αυτος επιδέχεται τους αδελφους, και τους βουλομενους κωλύει, και εκ της εκκλησίας εκβάλλει.

the apostle's sentiment in this precept is, that such of the brethren as had not devoted themselves to the preaching of the gospel, but followed their ordinary occupations at home, were bound to contribute according to their ability toward the maintenance of those who went about preaching the gospel. And to render his exhortation the more acceptable to them, he included himself in the exhortation: We ought to entertain such.-Benson thinks Caius was a Jewish Christian, and that the apostle's exhortation was directed particularly to Jewish believers, who if they contributed towards the support of those who preached the gospel to the Gentiles, would thereby shew their earnest desire of the conversion of the Gentiles.

Ver. 9.-1. I would have written to the church. Eygafa τḥ enanowa. Six or seven MSS. read here gafa av, which is followed by the Vulgate; scripsissem. The second Syriac likewise and the Coptic versions follow that reading, which I suppose is genuine; because if the common reading is retained, the particle av must be supplied; as is plain from what follows, where the apostle, in apology for not writing to the church, adds, But Diotrephes, who loveth to rule them, doth not receive us; doth not acknowledge me as an apostle.-The letters which the apostles wrote to the churches were all sent to the bishops and elders in these churches, to be by them read to the people in their public assemblies. See Ess. ii. page 73. If Diotrephes was a bishop or elder of the church to which John would have written, he might suspect that that imperious arrogant man would have suppressed his letter: consequently to have written to a church of which he had usurped the sole government, would have answered no good purpose.— The translation of this clause in our English Bible represents the apostle as saying that he had written a letter, which is now lost. This to some may appear a difficulty. But the translation I have given, which is supported by several MSS. and by the Vulgate version, obviates that difficulty.

9 (Eypara, supply av) I would have written1 to the church; but Diotrephes,2 who loveth to rule them, doth not receive us.3

10 For this cause, when I come, I will bring his deeds to remembrance 1 which he practiseth, prating against us with malicious words, and not content therewith, he doth not himself receive the brethren, and forbiddeth them who would, and casteth THEM Out of the church.2

9 I would have written the same 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 Christ.

10 For this cause, 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 calumnious speeches, as if I were no apostle, but had assumed that office. And not content therewith, he doth not himself shew kindness to the brethren in their journey to the Gentiles, and forbiddeth them who are disposed to entertain them ; and casteth them out of the church, when they do so 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 supposed him to have been the bishop of that church. Besides, they think if he had been a private person only, he could not have hindered any letter which the apostle might have written to that church from being read in it, and from having its due effect. See the preface to this epistle, Sect. 3. paragr. 3. from the end.

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

Ver. 10.-1. I will bring his deeds to remembrance which he practiseth. Toμvnow properly signifies to bring another to the remembrance of a thing; and it is so translated Jude, ver. 5.-In thus speaking, the writer of this epistle shewed himself to be Diotrephes's superior. It is therefore highly probable that the writer of the third epistle of John, was not the person called by the ancients John the presbyter, but John the apostle.—Heuman and Lardner are of opinion, that the apostle only meant that he would put Diotrephes in mind of his evil deeds, and endeavour to persuade him to repent of them by mild admonitions. But there is no occasion to give a mild sense to the apostle's words. For allowing that John threatened to punish Diotrephes for his insolence in prating against him with malicious words,

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 seen God.

12 Demetrius hath good report of all men, and of the truth itself; yea, and

we also 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:

11 Αγαπητε, μη μιμου το κακον, άλλα το αγαθόν. Ὁ ayadoлov, Ex του Θεου εςιν· ὁ δε κακοποιων, ουχ ἑωρακε τον Θεον

12 Δημητριῳ μεμαρτύρηται ὑπο παντων, και ἱπ' αυτης της αλήθειας και ήμεις δε μαρτυρούμεν, και οιδατε, ὅτι ἡ μαρτυρια ἡμων αληθής εςι.

13 Πολλα ειχον γράφειν, αλλ' ου θελω δια μελανος και καλάμου σοι γράψαι.

and for his uncharitableness in refusing to entertain and assist the brethren and the strangers, his threatening did not proceed from resentment, but from zeal for the interests of religion, in which he is to be commended; because as Whitby remarks on this verse, "Private offences against our"selves must be forgiven, and forgotten; but when the offence is an impe"diment to the faith, and very prejudicial to the church, it is to be opposed, "and publicly reproved."

2. He doth not himself receive the brethren, and forbiddeth them who would, and casteth them out, &c. Because Caius, who shewed great kindness to the brethren and the strangers, doth not seem to have been cast out of the church by Dictrephes, Heuman contends that the persons who were cast out of the church, were not those who shewed kindness to the brethren and to the strangers, but the brethren and strangers themselves, whom he obliged to leave the church, by denying them relief himself, and by hindering others from relieving them. In support of this interpretation, it is but fair to observe that the relative pronoun often expresseth, not the near, but the remote antecedent, Ess. iv. 63. Yet I doubt that Heuman's interpretation doth not give the true meaning of the passage.-Some Commentators, by Diotrephes's casting the persons spoken of, out of the church, understand his excommunicating them; a sense of the phrase which is suitable to Diotrephes's insolent and arrogant disposition, and agreeable to the supposition that the persons whom he cast out of the church, were those who relieved the brethren and the strangers.

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

11 Beloved, do not thou imitate what is evil, but what is good. He who doth good is of God: but he who doth evil hath not seen God.

12 Testimony is borne to Demetrius by all men,1 and by the truth itself. And we also bear testimony, and ye know that our testimony is true.2

13 I have many things to write.1 But I do not incline to write THEM to thee with pen and ink.

11 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 behaveth uncharitably to the servants of Christ in their straits, hath no right knowledge of God, 1 John iii. 10.

12 Praise 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 also praise him highly. And ye know that my praise 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, lest my letter should fall into hands who might make an improper use of it.

metrius, who in character and conduct was the direct reverse of Diotrephes, and therefore was highly praised by all good men, and among the rest by the apostle himself.

2. He who doth good is of God. Ex T8 18 1511. Is begotten of God. For so this phrase signifies 1 John iii. 10. See 1 John iii. 12. note 1.

Ver. 12.-1. Testimony is borne to Demetrius by all men. By bearing testimony to a person, the Jews meant the praising of him for his good qualities and actions. Thus it is said of Jesus, Luke iv. 22. All bare him witness, that is, praised him. In like manner Paul speaking of David saith, Acts xii. 22. To whom God bare witness saying, I have found David, &c.— See what is said concerning Demetrius, Pref. Sect. 3. last paragr.

2. And ye know that our witness is true. This expression is twice used by John in his gospel, chap. xix. 35. xxi. 24. which is a clear internal evidence that this epistle was written, not by John the presbyter, but by John the apostle.

Ver. 13.-1. I have many things to write, &c. John said the same to the elect lady and her children, 2 Ep. ver. 12. See the note on that verse

Ver. 14.-1. I hope straightway to see thee. Lardner conjectures that John did actually visit Caius, and adds; "I please myself with the supposition « that his journey was not in vain. I imagine that Diotrephes submitted "and acquiesced in the advices and admonitions of the apostle. Of this I “ have no assurance. However I may add, neither doth any one else know "the contrary." Canon vol. iii. p. 312.

2. The friends salute thee. Our translators have inserted the word our, in this clause without any authority. Οι φίλοι, The friends. This appellation is singular, being no where else found in scripture. But it applieth excellently to the primitive Christians, as it denoteth in the strongest manner the