Exegetical and Hermeneutical Commentary of 3 John 1:11
Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.
11. Beloved ] The address again marks transition to a new subject, but without any abrupt change. The behaviour of Diotrephes will at least serve as a warning.
follow not that which is evil, but that which is good ] More simply, imitate not the ill, but the good. The word for ‘evil’ or ‘ill’ is not that used in the previous verse ( ), but a word, which, though one of the most common in the Greek language to express the idea of ‘bad,’ is rarely used by S. John ( ). Elsewhere only Joh 18:23; Rev 2:2; Rev 16:2: in Rev 16:2 both words occur. Perhaps ‘ill’ is hardly strong enough here, and the ‘evil’ of A.V. had better be retained. Nothing turns on the change of word, so that it is not absolutely necessary to mark it. For ‘imitate’ comp. 2Th 3:7; 2Th 3:9; Heb 13:7: the word occurs nowhere else in N.T.
He that doeth good is of God ] He has God as the source ( ) of his moral and spiritual life; he is a child of God. In its highest sense this is true only of Him who ‘went about doing good; but it is true in a lower sense of every earnest Christian. See on 1Jn 2:16 ; 1Jn 2:29; 1Jn 3:8-9; 1Jn 4:4; 1Jn 4:6-7.
hath not seen God ] See on 1Jn 3:6. Of course doing good and doing evil are to be understood in a wide sense: the particular cases of granting and refusing hospitality to missionary brethren are no longer specially in question.
Fuente: The Cambridge Bible for Schools and Colleges
11, 12. The Moral
11, 12. This is the main portion of the Epistle. In it the Apostle bids Gaius beware of imitating such conduct. And if an example of Christian conduct is needed there is Demetrius.
Fuente: The Cambridge Bible for Schools and Colleges
Beloved, follow not that which is evil, but that which is good – There can be no doubt that in this exhortation the writer had Diotrephes particularly in his eye, and that he means to exhort Gaius not to imitate his example. He was a man of influence in the church, and though Gaius had shown that he was disposed to act in an independent manner, yet it was not improper to exhort him not to be influenced by the example of any one who did wrong. John wished to excite him to acts of liberal and generous hospitality.
He that doeth good is of God – He shows that he resembles God, for God continually does good. See the sentiment explained in the notes at 1Jo 3:7.
He that doeth evil hath not seen God – See the notes at 1Jo 3:8-10.
Fuente: Albert Barnes’ Notes on the Bible
3Jn 1:11
Beloved, follow not that which is evil, but that which is good.
Evil not to be imitated
Evil is soon imitated, especially in great persons; they are a countenance to it; their actions seem to be laws. Such a great man swears profanely. Why may not I swear too? No; follow not that which is evil in any–no, not in good men.
1. Evil is agreeable to our nature; it is soon followed; a little persuading will serve the turn; therefore we had need to beware of it.
2. There be many instigators to that which is evil, the devil and his instruments to thrust us forward.
3. Evil is common, a weed that grows everywhere; goodness is a flower that grows in few gardens (Mat 7:13-14).
4. Evil, since the fall, is of greatest antiquity. There was a Cain before an Abel; therefore we had need to watch over ourselves, else we shall follow evil ere we be aware.
5. Whither doth evil lead us? Even to hell, follow her not; let her go alone for all us; yet she hath too many followers, even in the light of the gospel. (W. Jones, D. D.)
He that doeth good is of God: but he that doeth evil hath not seen God.
Godliness
Follow the faith of Abraham, the zeal of Phinehas, the sincerity of Nathaniel, the liberality of Zaccheus and Cornelius; listen to the admonition of St. Paul (Php 4:8). But let us come to St. Johns reason.
1. For goodness. He that doeth good is of God, not by propagation, but by imitation; he is full of goodness; be you so, too, in some measure.
2. He doeth that which is acceptable to God; he is of His family; he serves and obeys Him, therefore God will reward him for it. On the other side, he that doeth evil hath not seen God. Why? Then none hath seen Him, for all do evil. The meaning is, that doth accustom himself to do evil. The godly man doeth evil, but it is upon weakness; the wicked do it upon wilfulness; the one accidentally, the other properly and naturally. He that walketh in the dark cannot see; wicked men walk in the darkness of sin and ignorance, therefore they cannot see God. Therefore let us abhor that which is evil; it will blind our eyes, and keep us from seeing of God. (W. Jones, D. D.)
Sin injurious to spiritual sight
1. He that doeth evil–willingly doeth it–cannot have seen God in the sense of having seen and felt the claims and the force of His commandments. Diotrephes could not have seen God in the commandments, or he would not have forced his way to the pre-eminence, withheld kindly hospitalities, or spoken untrustful things of the apostle.
2. He that doeth evil–willingly doeth evil–cannot have seen God in the example of His Son.
3. He that doeth evil–willingly doeth evil–cannot have seen God in the illuminations of the Divine will through the Holy Ghost. All evil resists His in-workings. Or, to use the figure of our text, all evil blinds us to His presence, and leaves us to grope our way in the darkness of our self-seeking. (The Weekly Pulpit.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Follow not that which is evil] Do not imitate that wicked man, i.e., the conduct of Diotrephes; be merciful, loving, and kind. For whatever profession any man may make, it will ever appear that he who doeth good is of God – he alone is the person who uses rightly the grace received from God, and he alone shall enjoy the Divine approbation;
While he that doeth evil] He who is unfeeling, unmerciful, unkind, hath not seen God – has no proper knowledge of that God whose NAME is mercy, and whose NATURE is love.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Follow not; M by following here he means imitation, i.e. the deformity of evil appearing in the practice of some, and the beauty of true goodness in others, (examples being given of both sorts, 3Jo 1:9, and 3Jo 1:12), he exhorts to decline the former, and imitate the other; and enforces the exhortation by the weightiest arguments.
He that doeth good; a doer of good, one made up of kindness and benignity (as the contest draws the sense to that special kind of goodness); and , signify doing well or ill, from a fixed, prevailing habit, 1Jo 3:7,8.
Is of God; is allied to heaven, born of God, his offspring.
But he that doeth evil hath not seen God; an evil-doer, on the other hand, such a one as is a composition of spite, envy, and malice, is a mere stranger to him, hath not been, or known, or had to do with him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
follownot that which is evil as manifested in Diotrephes (3Jo1:9,3Jo1:10).
but… good as manifested in Demetrius (3Jo1:12).
isof God is born of God, who is good.
hathnot seen God spiritually, not literally.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Beloved, follow not that which is evil,…. Follow not evil in general, it being hateful to God, contrary to his nature and will, and bad in itself, as well as pernicious in its consequences; and particularly follow not, or do not imitate the particular evil or evils in Diotrephes; as his pride, ambition, love of preeminence, and tyrannical government in the church, and especially his hard heartedness, cruelty, and inhospitality to the poor saints; and so the Arabic version reads, “do not imitate him in evil”; the examples of persons in office and authority have great influence, especially in cases of charity, when men can be excused thereby, and save their money, or be freed from an expense:
but that which is good; follow and imitate that, be a follower of God, imitate him in acts of kindness and beneficence, be merciful as he is; copy the deeds of Jesus Christ, who went about doing good, and declared it to be more blessed to give than to receive; and tread in the steps of those good men, who have shown love to the name of Christ, by ministering to his saints; for though the apostle may mean everything that is good, which is to be followed and imitated in any, yet he chiefly designs acts of kindness and beneficence to poor saints and ministers: to which he encourages by the following,
he that doeth good is of God; he is a child of God, he appears to be so, in that he is like to his heavenly Father, who is kind and merciful; he is born of God, he is passed from death to life, which his love to the brethren shows; he has the grace of God, and strength from Christ, and the assistance of the Spirit, without either of which he could not do that which is good:
but he that doeth evil hath not seen God; has had no spiritual saving sight of God in Christ; for if he had, he would abhor that which is evil, and, with Job, abhor himself for it, and reckon himself, with Isaiah, as undone, Job 42:6, for such effects has the sight of God on the souls of men; such an one knows not God, nor what it is to have communion with him: for those who live in sin, in whom it is a governing principle, cannot have fellowship with God; nor has such an one ever felt the love of God in his soul, or been made a partaker of his grace, which would teach and constrain him to act otherwise. Compare this text with 1Jo 3:10, which shows the Apostle John to be the writer of this epistle. The Ethiopic version reads, “shall not see God”; that is, hereafter, in the world to come.
Fuente: John Gill’s Exposition of the Entire Bible
Imitate not ( ). Present middle imperative in prohibition (do not have the habit of imitating) of (from , actor, mimic), old word, in N.T. only here, 2Thess 3:7; 2Thess 3:9; Heb 13:7.
That which is evil ( ). “The bad,” as in Ro 12:21 (neuter singular abstract).
But that which is good ( ). “But the good.” As in Ro 12:21 again. Probably by the contrast between Diotrephes and Demetrius.
He that doeth good ( ). Articular present active participle of , late and rare verb, in contrast with (old and common verb) as in Mark 3:4; Luke 6:9; 1Pet 3:17.
Is of God ( ). As in 1Jo 3:9f.
Hath not seen God ( ). As in 1Jo 3:6. He does not say as Jesus does in Joh 8:44, but he means it.
Fuente: Robertson’s Word Pictures in the New Testament
Follow [] . More correctly, as Rev., imitate. Elsewhere only 2Th 3:7, 9; Heb 13:7. The kindred word mimhthv imitator, uniformly rendered follower in A. V., occurs 1Co 4:16; 1Co 11:1; Eph 5:1. Hence our word mimic; also pantomime. Mimov means both an actor and a kind of prose drama, intended as a familiar representation of life and character, and without any distinct plot. That which is evil – that which is good [ – ] . Compare ta ajgaqa good, ta faula evil, Joh 5:29.
Fuente: Vincent’s Word Studies in the New Testament
1) “Beloved, follow not that which is evil”. The term “follow not” means do not “mimic” or “imitate”, (Greek me mimou) the bad or evil. Gaius was here to understand . that the prating, gossiping, backbiting, domineering, “church-bossing” preeminent desiring attitude of Diotrephes was to be rejected, not followed.
2) “But that which is good”. While John warned Gaius against following Diotrephes, a church bossing servant of the devil, he at the same time admonished to follow or mimic or imitate the good, perhaps good example of Demetrius, set forth in 3Jn 1:12, following.
3) “He that doeth good is of God,” Active engagement of one in doing good is here declared to identify one to “be of God”.
4) “But he that doeth evil hath not seen God”. The person actively, progressively, deliberately doing ill things, John asserts, has not seen God. John does not say he has not known God or is of the Devil as in Joh 8:44; 1Jn 3:6, but this is what he means. The person who has not seen or known God is devil dominated. Diotrephes, as a Church boss, was such a person.
Fuente: Garner-Howes Baptist Commentary
11. Beloved Repeated from 3Jn 1:2; 3Jn 1:5, as now furnishing a monitory lesson from the narrative of Diotrephes’s conduct.
Evil good The difference between Diotrephes and the apostle was not a mere question of party, or even of non-essential doctrine, but of intrinsic goodness and badness, of holiness and wickedness.
Doeth good Not the falsely regenerate in evil-doing, but he that doeth good is of God. This clearly implies that Diotrephes held to a Nicolaitan regeneration, allowing of a doing evil and yet being of God. This was a total depravation and falsification of Christianity.
Seen God As he is, the truly pure God, seen by the spiritual eye of true faith. The holiness of the Christian is at one with the holiness of the truly holy God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Beloved, do not imitate what is evil, but what is good. He who does good is of God. He who does evil has not seen God.’
Meanwhile Gaius is to continue in goodness. As with all true Christians he must take his example from Christ, imitating what is good and not what is evil. For being a Christian, and doing good, go together. Those who do good are of God. But those who do evil have not seen God. They cannot have, for God is light, and had they seen Him they would have repented. John is quite clear. You will know men by their fruits. He knew nothing of a salvation that did not produce fruit.
Fuente: Commentary Series on the Bible by Peter Pett
3Jn 1:11. Follow not that which is evil, Imitate not, &c. As Diotrephes seems to have been pastor of the church where Gaius lived, and a zealous, conceited, Judaizing Christian, it is not unlikely but he made boasting pretensions to greater knowledge of God and of the Gospel than St. John had; and lest such glorying should recommend his bad example, and make him pass for a person of high reputation, St. John cautions Gaius against following his example; and recommends to him rather the imitation of such plain honest Christians as kindly received those whotravelled about to preach the gospel to the Gentiles. It is very likely that they boasted not of their own knowledge, but behaved well; and that was a much better proof of their understanding the nature of God, and of the gospel of Christ, than any pretensions to uncommon knowledge, without a suitable temper and conduct.
Fuente: Commentary on the Holy Bible by Thomas Coke
3Jn 1:11 . From the special case the apostle deduces an exhortation of general import.
, ] On , comp. especially Heb 13:7 .
The expressions: and , can so much the less be regarded as un-Johannean (de Wette) as in Joh 5:29 the corresponding antithesis: and , is found, and in Joh 18:23 the neuter singular . The additional sentence: , expresses the same thought that frequently appears in the First Epistle of John, especially in chap. 3:6.
The ideas: and , are to be taken quite generally, and must not be limited to the special virtue of benevolence (a Lapide, Lorinus, Grotius, Paulus); comp. 1Pe 2:14-15 ; 1Pe 2:20 ; 1Pe 3:6 ; 1Pe 3:17 .
The corresponding expressions: and , are used also in the First Epistle of John; but why the Johannean: (1Jn 4:8 ), should be more conformable to the style of John than the equally Johannean: (1Jn 3:6 ), as Lcke and de Wette think, is not quite perceptible.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.
Ver. 11. Follow not ] Make not such a man as Diotrephes your pattern for imitation; though he ruffle it among you, and will needs be the only man.
Hath not seen God ] sc. With the eyes of his mind, whatever he may boast of visions or revelations; believe him not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] Upon occasion of the hostility just mentioned, St. John exhorts Caius to imitate not the evil but the good , probably as shewn in the praises of Demetrius which follow. Beloved, imitate not evil ( , abstract), but good (abstract also). He that doeth good, is from God (is born of God, and has his mission and power from Him: as so often in the first Epistle): he that doeth evil, hath not seen God (so in ref., , where see note. And yet this expression is called by Lcke and De Wette “unjohanneisch,” and 1Jn 4:20 , adduced to prove it, where the word is used in its literal physical sense).
Fuente: Henry Alford’s Greek Testament
3Jn 1:11-12 . Testimony to Demetrius. “Beloved, do not imitate what is bad but what is good. He that doeth what is good is of God; he that doeth what is bad hath not seen God. To Demetrius testimony hath been borne by all and by the Truth itself; yea, and we testify, and thou knowest that our testimony is true.”
Fuente: The Expositors Greek Testament by Robertson
3Jn 1:11 . A warning against evil example. The pres. participles , denote continuance in and practice of good or bad. See note on 1Jn 3:6 . , “a child of God” ( cf. 1Jn 3:10 ). Observe the gentleness of the Apostle: the natural antithesis of would be (1Jn 3:8 ), but he says .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 3Jn 1:11-12
11Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God. 12Demetrius has received a good testimony from everyone, and from the truth itself; and we add our testimony, and you know that our testimony is true.
3Jn 1:11 “do not imitate what is evil” This is a present middle (deponent) imperative which often implies to stop an act in process. We get the English term “mimic” from this Greek word (mimeomai). We must carefully choose our role models. They ought to be mature Christian persons in the church (cf. 2Th 3:7; 2Th 3:9; Heb 6:12; Heb 13:7). Demetrius is a good example, Diotrephes is a bad example.
“The one who does good is of God” John’s letters have three tests by which one can know they are Christian. This refers to the obedience test (cf. 1Jn 2:3-6; 1Jn 2:28-29; 1Jn 3:4-10; 1Jn 5:18; 2Jn 1:6). There are also allusions to the other two tests: (1) doctrine (3Jn 1:3-4) and (2) love (3Jn 1:1-2; 3Jn 1:6).
“the one who does evil has not seen God” The false teachers claimed to know God intimately but lived godless and loveless lives. This reflects the antinomian, libertine Gnostics who believed that salvation was an intellectual truth to be affirmed but had no relationship to daily life.
3Jn 1:12 “Demetrius has received good testimony” This is a perfect passive indicative. This really seems to be a letter of recommendation from John to Gaius about the missionary Demetrius, who may have delivered 3 John to Gaius. For other letters of recommendations in the NT, see Act 18:27; Rom 16:1; 1Co 16:3; 2Co 3:1; 2Co 8:16-24; Col 4:10.
“and from truth itself” Truth (see Special Topics at Joh 6:55; Joh 17:3) is personified as another witness to Demetrius’ good testimony.
“you know that our testimony is true” John is asserting his own trustworthy witness to Christ (cf. Joh 19:35; Joh 21:24).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
follow. See 2Th 3:7.
evil. App-128.
doeth good. Greek. agathopoieo. See Act 14:17.
of. App-104.
God. App-98.
doeth evil. Greek. kakopoieo. See Mar 3:4.
seen. App-133.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] Upon occasion of the hostility just mentioned, St. John exhorts Caius to imitate not the evil but the good,-probably as shewn in the praises of Demetrius which follow. Beloved, imitate not evil ( , abstract), but good (abstract also). He that doeth good, is from God (is born of God, and has his mission and power from Him: as so often in the first Epistle): he that doeth evil, hath not seen God (so in ref., , where see note. And yet this expression is called by Lcke and De Wette unjohanneisch, and 1Jn 4:20, adduced to prove it, where the word is used in its literal physical sense).
Fuente: The Greek Testament
3Jn 1:11. , that which is evil) in Diotrephes.- , that which is good) in Demetrius.- , from God) who is good.-, is) as born from Him.
Fuente: Gnomon of the New Testament
3Jn 1:11-12
FAITHFULNESS OF DEMETRIUS
(3Jn 1:11-12)
11 Beloved, imitate not that which is evil, but that which is good.–Having shown the true nature of Diotrephes, and having warned Gaius of such conduct as he had seen in him, he then exhorted him to follow and to copy (mimou mimic) that which is good. (Cf. 1Co 11:1.) The verb is a present active imperative, “keep on imitating that which is good.” Diotrephes afforded an example of conduct not to be imitated; Demetrius, one which Gaius might safely follow.
He that doeth good is of God: he that doeth evil hath not seen God.–Inasmuch as God is the source of all good, he who does good is of God. This does not refer to isolated acts of good-ness which may appear in the lives of evil men, but to that of a life habitually good, good from proper motives, good because influenced from the proper source. Here, again, the verb “doeth” is a present participle, (poion), and thus denotes a settled mode of life. Con-versely, he who practices evil continually evidences that he has not seen God, i.e., has never become acquainted with him. See the comments on 1Jn 3:6.
12 Demetrius hath the witness of all men, and of the truth itself: yea, we also bear witness; and thou knowest that our witness is true.–Demetrius (in contrast with Diotrephes), was universally regarded; those who knew him did not hesitate to ascribe to him the highest possible attainment in Christian liv-ing. Moreover, the apostle and those with him also bore witness to the faithfulness of this disciple, and Gaius knew that this testi-mony was true. The phrase, “and of the truth itself,” an addi-tional testimony to Demetrius’ character is obscure, and its mean-ing not readily apparent. On the whole, the best explanation is that conformity to the truth, which was characteristic of Demetrius, was itself a public witness of the type of man he was, and thus the truth to which he adhered approved his course. As one who breaks the law is condemned by the law, so one who keeps it is approved by it. The truth itself thus becomes an independent witness to the faithfulness of those who walk in harmony with it.
Commentary on 3Jn 1:11-12 by E.M. Zerr
3Jn 1:11. This whole verse is a kindly exhortation for Gaius to continue in the good life that he is now following which will demonstrate that he is of God.
3Jn 1:12. This Demetrius is not found in any other place that I have seen. He was a disciple well spoken of by all who knew him. Of all, and of the truth itself. A man could have a good name without deserving it, but the report for Demetrius was a truthful one. John adds his testimony for the good name of this brother by saying we also bear record. It is probable that he was to be the bearer of this epistle.
Commentary on 3Jn 1:11-12 by N.T. Caton
3Jn 1:11-Beloved, follow not that which is evil.
The course pursued by Diotrephes he regarded as evil. His desire was that the saints should pursue an exactly opposite course-that which is good-and he proceeds to give the all-important reason.
3Jn 1:11-He that doeth good is of God.
He is begotten of God. God is good, and that which is begotten of him must necessarily be good.
3Jn 1:11-But he that doeth evil hath not seen God.
That is to say, possesses no right knowledge of God, for God is good, and one who knows God must of necessity do good if he seeks acceptance with God. Doing evil, the reverse of what God desires, shows a fearful lack of knowledge of God, of his character, and of his requirements.
3Jn 1:12-Demetrius hath good report.
Here the apostle brings into view a very different character to Diotrephes. He calls him Demetrius. He says the testimony concerning him from all sources is good. His benevolence, his meekness, his humility, meet with universal commendation. The gospel itself commends him, in that his acts are conformable to its precepts; and lastly, I praise him. My testimony to his perfect Christian character I freely give; and you, Gaius, to whom I write, and all others, know that my testimony is true. Have I not given instruction how all the saints shall conduct themselves to meet with God’s approbation? Was not this a duty imposed upon me by the Master? Have I not told you that, in giving these instructions, I was guided, so I might not mistake, by the Spirit of the living God? Since, therefore, Demetrius has unerringly followed these commands, I praise him-praise that I withheld from that opposite character of Diotrephes.
Commentary on 3Jn 1:11-12 by Burton Coffman
3Jn 1:11 –Beloved, imitate not that which is evil, but that which is good. He that doeth good is of God: he that doeth evil hath not seen God.
Sinclair observed in this connection that there might have been many human considerations which would have encouraged Gaius to follow the lead of Diotrephes. “Peace, good fellowship, popular example, the dislike of singularity, and the indolent indifference which ordinary men feel for truth and right”[35] – all such things would have entered into the minds of people as reasons why they should have followed Diotrephes. Besides that, any action, no matter how wrong, which could be made the excuse for shirking plain Christian duty, like that of helping the missionaries, would be bound to have its appeal. “But the difference between right and wrong is eternal and irreconcilable.”[36] John here made the loving appeal to true Christians that they should imitate good conduct, not bad. He at once cited the example of Demetrius, who like Gaius, had placed his life squarely on the side of righteousness.
[35] W. M. Sinclair, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 501.
[36] Ibid.
3Jn 1:12 –Demetrius hath the witness of all men, and of the truth itself: yea, we also bear witness; and thou knowest that our witness is true.
This verse must take its place as a “church letter” similar to the one Paul wrote for Phoebe (Rom 16:1), this being another proof that more is intended by this letter than a mere communication to Gaius. Paul Hoon called attention to the thorough nature of this recommendation:
Three forms of testimony of Demetrius’ character were cited. (1) “the witness of all men,” that is, general consensus of opinion. This is good up to a point but can be wrong. (2) Testimony from a trusted friend is more reliable (“I testify … too”); but (3) the integrity of Christian character in which “the gospel exhibits itself … in life” crowns all else.[37]
Demetrius … Nothing is certainly known of this man except what is written here. Another Demetrius is mentioned as the mob leader in Act 19:24; but, as a rule, scholars do not identify the two as being the same man. Russell declared flatly, “He was not the Demetrius of Act 19:24.”[38] However, Dummelow viewed it as an intriguing possibility that perhaps he was.
Both he and the mob leader lived in or near Ephesus, and there is nothing impossible in the suggestion that the agitator had become a disciple, and that both references, therefore, are to the same person. He may have been the bearer of this letter.[39]
We may not leave this verse without observing the characteristic phraseology of the apostle John who often appealed to his own reliability as in Joh 21:24.
[37] Paul W. Hoon, The Interpreter’s Bible, Vol. XII (New York: Abingdon Press, 1956), p. 312.
[38] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 610.
[39] J. R. Dummelow, op. cit., p. 1062.
Fuente: Old and New Testaments Restoration Commentary
Cain
Cain (cf) Gen 4:1 type of the religious natural man, who believes in a God, and in “religion,” but after his own will, and who rejects redemption by blood. Compelled as a teacher of religion to explain atonement, the apostate teacher explains it away.
error of Balaam
Balaam, the “error” of Balaam must be distinguished from his “way” (See Scofield “2Pe 2:15”) and his “doctrine” See Scofield “Rev 2:14”.
The “error” of Balaam was that, reasoning from natural morality and seeing the evil in Israel, he supposed a righteous God must curse them. He was blind to the higher morality of the Cross, through which God maintains and enforces the authority and awful sanctions of His law, so that He can be just and the justifier of a believing sinner. The “reward” of Jud 1:11 may not be money, but popularity, or applause.
Core
See Numbers 16. The sin of Korah was denial of the authority of Moses as God’s chosen spokesman, and intrusion into the priest’s office.
gainsaying antilogia = against the Word.
Fuente: Scofield Reference Bible Notes
Beloved: Beloved, [Strong’s G27], is in the vocative singular, and therefore refers to Gaius.
follow: Rather, imitate . Exo 23:2, Psa 37:27, Pro 12:11, Isa 1:16, Isa 1:17, Joh 10:27, Joh 12:26, 1Co 4:16, 1Co 11:1, Eph 5:1, Phi 3:17, 1Th 1:6, 1Th 2:14, 2Ti 3:10, *marg. Heb 6:12, 1Pe 3:13
He that doeth good: 1Pe 3:11, 1Jo 2:29, 1Jo 3:6-9
he that doeth evil: Joh 3:20
Reciprocal: Ezr 1:5 – whose spirit Psa 15:3 – doeth Psa 26:3 – For Psa 34:14 – do Psa 53:3 – none Pro 2:20 – General Pro 12:28 – General Amo 5:15 – Hate Luk 6:27 – do Luk 8:21 – which Joh 3:21 – they are Joh 8:47 – General 1Co 14:1 – Follow 1Co 16:18 – therefore Gal 6:10 – do good Eph 5:9 – goodness 1Th 5:15 – ever 2Th 2:12 – but 2Th 3:6 – that ye 1Ti 6:18 – they do 2Ti 2:22 – follow Heb 12:14 – and holiness Heb 13:16 – to do Jam 1:22 – be 1Jo 3:10 – is
Fuente: The Treasury of Scripture Knowledge
WISE IN HIS OWN CONCEIT
The way of Cain.
Jud 1:11
Cain stands before us as the example of one wise in his own conceit and wedded to his own way. This appears:
I. In his refusal to offer to God the appointed sacrifice for sin.God had specially appointed the offering of animal sacrifices by men. The strongest proof is given in Hebrews: By faith Abel offered unto God a more excellent sacrifice than Cain. Faith has always respect to a testimony borne by God or a command enjoined by Him. If there had been no Divine prescription of animal sacrifices, Abels offering could not have been the result of faith. Cains unbelief was manifested in preferring his own way, and bringing only the fruits of the ground. The spirit of Cain is manifested by all who refuse to accept redemption through Christs blood, of which Abels offering was the primeval type.
II. In his enmity toward Abel and in its tragic result.In all cases of self-sufficiency there are two distinguishable phases: undue appreciation of ones self and undue depreciation of others. The one is vanity, the other is envy. The sin of murder sprang originally from the root of wounded self-esteem. We have not now the murdering of individuals for their faith, but all who seek to injure the reputation of those who are serving the Lord are going the way of Cain.
III. In his disregard of the warning given him by God.Cain thought he could take care of himself. He had firmness enough to resist temptation. He went on defiantly in self-confidence, and was at length hurried to the murder of his brother.
IV. In his repudiation of responsibility for Abel.His motto was, Let every man take care of himself. He was utterly careless about his brother.
Fuente: Church Pulpit Commentary
3Jn 1:11. This whole verse is a kindly exhortation for Gaius to continue in the good life that he is now following which will demonstrate that he is of God.
Fuente: Combined Bible Commentary
3Jn 1:11. Beloved, imitate not that which is evil, but that which is good: this is characteristic of St. John, to trace all conduct to its highest source. The spirit and acts of Diotrephes, and those like him, are not of God, not fruits of regeneration: he that doeth evil hath not seen God, hath no spiritual knowledge of Him. Writing to Gaius, and writing to all who might possibly be swayed by such influence as that of Diotrephes, the apostle utters a strong warning: to what extent needed by Gaius we can only conjecture.
3Jn 1:12. The good to be imitated has its example in Demetrius, whose report had reached St. John concurrently with that of Diotrephes: Demetrius hath the witness of all who know him, and of all my reporters: and of the truth itself: for the truth of the Gospel reflected in his character is before yourself. Yes, we also bear witness: the very strong testimony to Demetrius was doubtless of the greatest importance at this juncture, and the apostle adds his own witness to that of men and to that of the truth itself: and thou knowest that our witness is true is an affecting appeal to his own personal authority, accepted, if not by Diotrephes, yet by Gaius. St. John probably knew Demetrius, who receives from him as high a commendation as is received by any individual in the New Testament. These men stand here as individuals, to whom the apostle gave his testimony, not only from the evidence of their works, but also from his sure discernment of their character. But they are also representatives of men like-minded who play their part in every age and in all communities. The apostles warning, commendation, and exhortation therefore are, and were meant by the Spirit to be, for all the future. And this gives our Epistle its permanent value.
Fuente: A Popular Commentary on the New Testament
Here St. John advises his beloved Gaius, and those with him, not to imitate and follow this evil example of Diotrephes, (who not only refused charity towards the Christian Jews that wanted it, himself, but would not permit the Gentile Christians to receive them or relieve them,) but to follow the example of God, who is good to all; and, accordingly, he that is merciful is born of God, but he that is malicious hath no true knowledge of God, but is a mere stranger to him. Behold here the euology and high commendation which the Spirit of God gives to charitable and good men: He that doeth good is of God, he is allied to heaven, born of God, and his offspring: but the uncharitable evil man is a composition of spite, envy, and malice, born from beneath, and the devil’s offspring.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 11
The gainsaying; the sedition.–Core; Korah. (Numbers 16:1-50:)
Fuente: Abbott’s Illustrated New Testament
1:11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not {e} seen God.
(e) Has not known God.
Fuente: Geneva Bible Notes
C. Exhortation to Continue This Support in Demetrius’ Case VV. 11-12
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
John’s encouragement doubtless strengthened Gaius’ resolve to resist Diotrephes. "Of God" and "seen God" are terms John used in his first epistle (cf. 1Jn 3:6; 1Jn 3:10; 1Jn 4:1-4; 1Jn 4:6-7). God’s children do good works because God is their Father and they share His nature (1Jn 3:9). The person who does evil may be a Christian, but he is behaving like Satan when he does evil. John was not accusing Diotrephes of being unsaved but of behaving like an unsaved person. One who knows God intimately (abides in Him) does not do evil (1Jn 3:6; 1Jn 5:18).
"The expression ’he is of God’ in this context does not mean ’he is a Christian.’ Rather, it means, ’he is a godly person, or ’he is a man of God.’ In this context it is a fellowship expression." [Note: Robert N. Wilkin, "He Who Does Good Is of God (3Jn 1:11)," Grace Evangelical Society News 5:9 (September 1990):2.]