short time before had entered on his office in the congregations of Asia Minor—and it may be that Diotrephes therefore required St. John's immediate personal presence and authority to teach him obedience. But it is also possible that Diotrephes might misunderstand the prudential rule, which in this age was necessary, and which St. John, in 2 Epist. 10, had given to Kyria respecting travelling Christians-and that he (Diotr.) from ambition, enforced such a rule with despotic rigour, because strange brethren might easily weaken his authority. It is a quite unfounded conjecture: that, being a converted heathen, he would not receive converted Jews.23 The example of such an influential man as Diotrephes, and his despotic strictness in ecclesiastical discipline, might have become very injurious to the congregation. Therefore, St. John warns Caius, ver. 11, not to follow this evil example. This warning or exhortation is couched in general terms, and therefore the expression rò ayaðòv needs not to be referred to any particular good example in the congregation, as, for instance, to that of Demetrius, who seems to have been rather a traveller than a resident in the community to which Caius belonged. 'Ayaoo and zazov is also quite general, cfr. 1 Peter iii. 17, and does not particularly refer to Christian hospitality. The idea is plain, when this passage is compared with 1 John ii. 29, and iii. 9. 'Eúganɛ: cfr. 1 John iii. 6. If Demetrius had been a resident in Caius's con 25 For many conjectures respecting Diotrephes, see Chr. Gottw. Wabst's Treatise "De Diotrephe." Lips. 1758. 4to. gregation, he would, in ver. 12, have been spoken of in other terms, and not commended exactly after the manner here adopted, which makes the reader suppose that he was an unknown man to Caius. Perhaps he took the lead among those who were recommended in ver. 6, and was the bearer of the letter. The addition καὶ ὑπ' αὐτῆς τῆς ἀληθ. is equivalent to our formula of recommendation: he recommends himself [he only needs to be known to be esteemed]. But by aλ here is only to be understood the Christian αλήθεια 2 26 The conclusion, ver. 12, xai ἡμεῖς—καὶ οἴδατε (Caius and the other friends ;-fegardless of this, some authorities correct the text and read ofdag) implies that introductions of travelling Christians were not always to be relied upon, and that they often were deceptive. But the Apostle's agrugía was tried, cfr. John xix. 35. -- Ver. 13, and 14, cfr. 2 John 12. Eigývn 001, instead of the secular salutation ggwoo,* see 1 Peter v. 14. 26 Ecumenius is of opinion, that it is no mistake to extend ixò závτwv, ver. 12, also to unbelievers. In this context, how ever, such an interpretation can hardly be approved. Here the Apostle is speaking of peculiarly Christian conduct. *As to ppwoo, see Translator's note, above, p. 328. TRANSLATION. FIRST EPISTLE. CHAPTER I. 1—4. I. 1. THAT which was from the beginning, which we have heard, which we have seen with our eyes, which we have beheld and handled with our hands, of the word of life, 2. (and the life has been manifested, and we have seen it, and we bear witness, and announce unto you that eternal life which was with the Father, and which was manifested unto us). 3. That which we have seen and heard we do announce unto you, in order that you also may have communion with us; but our communion is the communion with the Father, and with his Son Jesus Christ. 4. And this we write unto you, in order that your joy may be perfect. CHAPTER I. 5.—II. 2. I. 5. And this is the declaration which we have heard of him, and which we relate unto you that God is light, and that there is no darkness in him. 6. If we say that we have communion with him, and (yet) walk in darkness, we lie, and act not according to the truth. 7. But if we walk in the light, as he is in the light, we have communion one with another; and the blood of Jesus Christ, his Son, cleanseth us from all sin. 8. If we say that we have no sin, we mislead ourselves, and the truth is not in us. 9. But if we confess our sins, he is so faithful and just as to remit our sins, and cleanse us of all unrighteousness. 10. If we say that we have not sinned, we make him a liar, and his word is not in us. Chap. ii. 1. My little children, these things I write unto you that ye sin not, and when any man sins we have an advocate with the Father, Jesus Christ, the righteous. 2. And he is the propitiation for our sins, and not for ours only, but also for the whole world. CHAPTER II. 3—17. II. 3. And by this we recognize that we know him, by keeping his commandments. 4. Whoever * 1 Thus Luther, 1522, "darz er uns die Sünden erlasset." * It is not easy to translate this: The Greek words: Kal ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτὸν, Dr. Lücke renders : “ Und daran erkennen wir, dasz wir ihn kennen," and these words I have expressed in English as closely as I could. I think the Doctor would have better expressed the Greek original if he had said: Und daran kennen wir dasz wir ihn erkannt habenin English: And by this we know that we have recognized (or rightly known) him. To me it appears evident, that, in the perfect tense yvázaμev there is a Hebraism, and that this tense is here emphatic, expressing a more accurate and perfect cognition. I have before me a Spanish version (made from the Vulgate), and I find it entirely supports my view: the Spanish words are: Y en esto sabemos, que le hemos conocido. Thus also the Portuguese version by Pereira: E nisto sabemos que o conhecemos. The Polish version of 1738, which is made from the Greek original, is here equally precise and accurate: “A przez to wiemy, z'es'my go poznali.' It will appear in the Appendix, that Ecumenius seems to support my opinion.-Transl. ness. says, I know him, and keepeth not his commandments, is a liar, and there is no truth in him. 5. But whosoever keepeth his word, in him the love of God is perfected. By that we know that we are in him. 6. Whosoever says that he abides in him, he must also walk as he hath walked.* 7. Brethren, I write unto you no new commandment; but an old commandment, which you have had from the beginning. The old commandment is the word which ye have heard from the beginning. 8. Again, a new commandment I write unto you, which is true in him and in you; because the darkness is past, and the true light already shines. 9. Whosoever says, that he is the light, and hateth his brother, is still in dark10. Whosoever loveth his brother abides in the light, and there is nothing objectionable (no offence) in him. 11. But whosoever hateth his brother, is in darkness, and walketh in darkness, and knoweth not whether he is going, because the darkness hath blinded his eyes. 12. I write to you, little children, because your sins are forgiven on account of his name. 13. I write unto you, fathers, because ye have known him who is from the beginning. I write unto you, young men, because ye have vanquished the evil one. I have written unto you, children, because ye have known the Father. 14. I have written unto you, fathers, because ye have known him, who is from the beginning. I have written unto you, young men, because ye are strong, and the word of * I have retained this Hebraism, apprehending that it would be missed if an appropriate English word were substituted. |