Exegetical and Hermeneutical Commentary of 3 John 1:4
I have no greater joy than to hear that my children walk in truth.
4. I have no greater joy ] In the Greek ‘greater’ is put first for emphasis, and this is worth preserving; Greater joy have I none than this. ‘Joy’ should perhaps rather be grace ( ) i.e. favour from God. The Greek for ‘greater’ is a double comparative ( ), like ‘lesser’ in English. In Eph 3:8 we have a comparative superlative. Such things belong to the later stage of a language, when ordinary forms are losing their strength. ‘Than this ’ is literally ‘than these,’ where ‘these’ either means ‘these joys,’ or more likely ‘these things,’ viz. the frequent reports of the brethren. Comp. Joh 15:13.
to hear that my children walk in truth ] Better, as R. V., to hear of my children walking in the truth. Similarly in Act 7:12; ‘When Jacob heard of corn being in Egypt.’ ‘My children’ means in particular members of the Churches in Asia which were under S. John’s Apostolic care.
Fuente: The Cambridge Bible for Schools and Colleges
I have no greater joy than to hear that my children walk in truth – That they adhere steadfastly to the truth, and that they live in accordance with it. This is such language as would be used by an aged apostle when speaking of those who had been converted by his instrumentality, and who looked up to him as a father; and we may, therefore, infer that Gaius had been converted under the ministry of John, and that he was probably a much younger man than he was. John, the aged apostle, says that he had no higher happiness than to learn, respecting those who regarded him as their spiritual father, that they were steadfast in their adherence to the doctrines of religion. The same thing may be:
(a) of all the ministers of the gospel, that their highest comfort is found in the fact that those to whom they minister, whether still under their care or removed from them, persevere in a steadfast attachment to the true doctrines of religion, and live accordingly; and,
(b) of all Christian parents respecting their own children. the highest joy that a Christian parent can have is to know that his children, whether at home or abroad, adhere to the truths of religion, and live in accordance with the requirements of the gospel of Christ.
If a child wished to confer the highest possible happiness upon his parents when with them, it would be by becoming a decided Christian; if, when abroad, in foreign lands or his own, he wished to convey intelligence to them that would most thrill their hearts with joy, it would be to announce to them that he had given his heart to God. There is no joy in a family like that when children are converted; there is no news that comes from abroad that diffuses so much happiness through the domestic circle as the intelligence that a child is truly converted to the Saviour. There is nothing that would give more peace to the dying pillow of the Christian parent, than to be able to leave the world with the assurance that his children would always walk in truth.
Fuente: Albert Barnes’ Notes on the Bible
3Jn 1:4
I have no greater joy than to hear that my children walk in truth.
The Christian walking in the truth
This is little more than a repetition of a declaration made by the apostle in the foregoing epistle. He is addressing there a pious mother, and he congratulates her on the spiritual prosperity of some of her family. Here he is addressing a beloved friend, and he congratulates him on the prosperity of his soul in nearly the same words.
I. truth. What is truth? said Pilate to our Lord with a mixture of incredulity and scorn, as though truth were a thing nowhere to be discovered; and the same question has been asked by the wise men of the earth with the same feelings from Pilate downwards to our day. The real Christian knows where it is to be found, for he has found it. His God has not only made him feel its importance and enkindled in him a desire for it, he has shown him the thing itself, revealed, communicated His truth to him: so that the man has it; has it in his hand whenever he takes up his Bible; has it in his mind and heart, for he has read his Bible, and by Gods help has understood and believed it. That is the truth the apostle speaks of in this text. It is the revelation which God has made to us concerning spiritual and eternal things in His holy Word, and more particularly the gospel of the Lord Jesus Christ, which forms so main a part of that revelation.
II. Walking in it. The term walking in Scripture, when used as it is here, is always expressive, not of an act or two, but of a continued course of acting. To walk in the truth, then, means more than for a man once in his life to discover and embrace the truth; it implies besides this a daily familiarity with it, having it constantly before his mind, and his mind and his life being as constantly influenced and acted on by it.
1. That we hold fast Christs truth; having had our minds enlightened to discover and opened to receive it, that we retain it in our mind, and this in its pure, simple, unadulterated form.
2. A continued profession of Christs truth.
3. To live in the habitual practice of it.
III. This apostles joy when he hears of his fellow-Christians thus walking. He expresses this, you observe, in very strong terms. He does not say that he has no joy equal to this, but he does say that he has none above it: I have no greater joy than to hear that my children walk in truth. And this strong language plainly shows us two things.
1. The loftiness of his own character. This favoured, this honoured apostle, with all his remembrances of the past and all his glowing anticipations of the future, with heaven almost opening upon him, says he gets as much happiness from the holy walk of others as he does from any other source. We know where he learnt this. We see the Masters spirit shining forth again in the disciple. What was self to the blessed Jesus when the good of our lost souls was at stake?
2. The high importance of this holy walking in the truth. Such a man, we are sure, would never have rejoiced in a trifle.
(1) It is important, first to ourselves.
(a) It is the best test we can have of our belonging to Christ, of the sincerity and reality of our faith in Him.
(b) Our enjoyment of the gospel, our spiritual comfort and happiness, depends on it.
(c) Our sanctification or holiness depends altogether on the permanency of the place Christs truth has within us.
(2) Our continued walking in the truth is important also to our fellow-men. Every undecided, wavering professor of Christs gospel among us diffuses a bad influence around him–he does mischief in the world though he may not aim to do it; while every consistent follower of the truth does good in the world, though he may scarcely see it. (C. Bradley, M. A.)
The Christian ministers joy
I. To walk in truth implies–
1. Sincerity of principle, honesty of intention, in opposition to all dissimulation or guile.
2. Decided attachment to evangelical doctrine.
3. Habitual regard to personal holiness.
4. Progress in Christian excellency.
II. Why this walking in truth should occasion the joy of Christian ministers.
1. In your Christian walk we witness the reality of your personal religion.
2. Walking as Christians secures your personal happiness.
3. When you walk as Christians, we have evidence of ministerial fidelity–that the truth is spoken to you; that the way of truth is marked down and recommended.
4. In your walk as Christians, we observe the fruit of our efforts for your good.
5. When you walk as Christians, we behold the increase of the Redeemers cause in the world.
6. Walking as Christians, we see in you the partners of the felicity we hope for in a future world.
Conclusion–
1. If such as walk in truth are our joy, it is evident who are our grief–All they who walk not in truth; who walk in darkness; who walk disorderly; who walk in the flesh; who walk after their own ungodly lusts.
2. By your walking, not in truth, but in unrighteousness, the cause of God is dishonoured, his enemies triumph, his friends are painfully affected.
3. Let us all look well to ourselves, and take heed to our own spirit and conversation. (T. Kidd.)
Walk in truth
I. The subject matter of the apostolic ministry–it was truth; not only truth in the bare sense of the term, but truth in its highest sense, unmistakable truth, infallible truth, the truth without which we cannot be happy neither here nor hereafter. You may be without much knowledge in reference to geology, or astronomy, or botany, you may be without much knowledge of these things, and not suffer much; but in reference to this, if you have it not, you are a fool indeed, and if you have it, you are made wise unto salvation. It is necessary, for us while here, and for our well-being hereafter.
II. The manner of that ministry. I have no greater joy than to hear that my children walk in truth. I say that the apostles ministry was characterised by great earnestness and affection. There is no minister that will ever be useful without it.
III. The joy and satisfaction of the apostles ministry. The subject-matter of this joy of the apostles was to hear that his children walk in truth.
1. To walk in the truth is to maintain evangelical truth.
2. To walk in truth is constantly to keep and to enjoy the truth. It gives us solid peace, it is the peace of God, which passeth all understanding.
3. Once more, when spiritual children walk in truth they are consistent Christians. Walk is not the position of a lazy Christian. (H. Allen, M. A.)
The parents and pastors joy
I. First, then, one of the parents highest joys is his childrens walking in truth: he has no greater joy.
1. And here we must begin with the remark that it is a joy peculiar to Christian fathers and mothers. No parents can say from their hearts, We have no greater joy than to hear that our children walk in truth, unless they are themselves walking in truth. No wolf prays for its offspring to become a sheep.
2. Let us, then, remark next that the joy mentioned in the text is special in its object. I have no greater joy than this, to hear that my children walk in truth. There is the point, their practical religion, their actual exemplification of the power of the gospel upon their lives. This proves that the teaching was well received, that the feeling was not mere excitement, that the profession was not a falsehood or a mistake, but was done in truth.
3. It is a healthful joy, in which we may indulge to the full without the slightest fear, for it is superior in its character to all earthly joys. Now, when our children walk in truth and love to God, it makes us rejoice that another heart is consecrated to His service. We may well rejoice in the salvation and in the sanctification of our sons and daughters, because this is the way in which the kingdom of Christ is to be extended in the world.
4. I will tell you why this is peculiarly the great joy of some Christian parents–it is because they have made it a subject of importunate prayer. That which comes to us by the gate of prayer comes into the house with music and dancing.
5. This joy is quickening in its effect. All who have ever felt it know what an energy it puts into them. Have you some of your children converted while others remain unsaved? Then I charge you, let what the Lord has done for some encourage you concerning the rest.
6. Once more, this high joy of which we have spoken is very solemn in its surroundings, for it involves this alternative–What if my children should not walk in truth? Well, that means for us during this life many sorrows, nights of sleeplessness and days of anxiety.
II. You may view the text as specifying the pastors greatest reward. I have no greater joy than to hear that my children walk in truth. No minister ought to be at rest unless he sees that his ministry does bring forth fruit, and men and women are born unto God by the preaching of the Word. Those who are the preachers children are often known to him; they were to John, else he could not have spoken of them as my children, and could not have had joy in them as his children. From this I draw the inference that it is the duty of every one who receives spiritual benefit, and especially conversion, from any of Gods servants, to let them know it. Put on Christ publicly in baptism, according to His command: unite yourself with His Church, and commune with the people among whom you have been born unto God. It seems from our text that John was in the habit of hearing about his spiritual children: I have no greater joy than to hear–mark that–than to hear that my children walk in the truth. That implies that, if you make a profession of your faith, people will talk about you. John could not have heard if others had not spoken. (C. H. Spurgeon.)
A ministers chief joy
I. What is the great object of a ministers desire on behalf of his people.
1. He longs to behold in them a holy consistency, a high state of heavenly affections, and a careful attention to the duties of morality.
2. In them he expects to find a steadiness that bids defiance to temptation, and cannot be diverted from its purpose, either by the allurements of sense or the terrors of persecution.
3. As a parent wishes to see in his children a gradual advancement towards maturity both in their bodily and intellectual faculties, so does a minister long for his peoples progress towards perfection.
II. Whence it is that the attainment of that object fills him with such exalted joy.
1. Because it is by this only that the ends of their ministry are answered.
2. Because by this only can God be glorified.
3. Because without this they can have no hope of ever meeting their people in the realms of bliss. (Sketches of Sermons.)
The ministers greater joy
I. The highest spiritual relationship–my children.
1. Solicitude.
2. Endearment.
II. The greatest possible rejoicing.
1. It is the greater joy arising out of the greater subject. Mans salvation is Gods greater work.
2. It is the greater joy on account of the greater influence. The converts were exposed to sharp temptations, and subjected to fiery persecutions.
3. It is the greater joy on account of the greater prospect. (T. Davies, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. To hear that my children] From this it has been inferred that Caius was one of St. John’s converts, and consequently not the Corinthian Caius, who was converted, most probably, by St. Paul. But the apostle might use the term children here as implying those who were immediately under his pastoral care, and, being an old man, he had a right to use such terms in addressing his juniors both in age and grace; and there is much both of propriety and dignity in the appellation coming from such a person.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
mychildren members of the Church: confirming the view that the electlady is a Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I have no greater joy,…. Nothing that causes greater joy. The Vulgate Latin version reads “grace” or “thanks”; and then the sense is, that he had nothing to be more thankful for:
than to hear that my children walk in truth; meaning his spiritual children, those whose conversion he had been the instrument of; and among these it seems Gaius was one.
Fuente: John Gill’s Exposition of the Entire Bible
Greater (). A double comparative with – added to , like our “lesser” and like (more better) in Php 1:23. In Eph 3:8 we have , a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (, more worse) as also in Shakespeare.
Joy (). B reads (grace).
Than this (). Ablative neuter plural after the comparative.
To hear of ( ). Object clause (epexegetic) with and , the present active subjunctive (keep on hearing of) in apposition with ,
Walking in truth ( ). As in 2Jo 1:4, which see. By the use of John may mean that Gaius is one of his converts (1Ti 1:1).
Fuente: Robertson’s Word Pictures in the New Testament
Joy [] . The texts vary; some reading carin grace or favor from God, on which see 2 John 3. Note the Greek order : greater joy than this have I not.
My children [ ] . Lit., mine own children.
Walk [] . Rev., rightly, walking. The participle expresses something habitual.
Fuente: Vincent’s Word Studies in the New Testament
1) “I have no greater joy” (Greek – echo) I have or hold no greater (Greek charan) joy-inner, heart pleasure,
2) “Than to hear” – (Greek hina) “in order that I hear” Act 28:15 indicates that reports of faithful brethren give courage to the downhearted to rise and carry on.
3) “That my children walk in truth” as an evangelist, in old age, John reflected with gratitude the good testimony that not only Gaius but also others whom he had helped to receive Christ and His way of life, were of good report in the community. 1Th 1:8; Col 1:4-8.
4) “A good name, good testimony is of high value.” Pro 22:1; Luk 23:50; Act 9:36-41.
A. W. MILNE labored as a missionary in a section of New Guinea where there were cannibals. There he died preaching the gospel of Christ. His converts, some of whom were former cannibals, asked permission to place a marker on his grave on which they inscribed: “Here lie the remains of A. W. Milne. When he came to us there was no light. When he died there was no darkness.”
Hymn:
“When we walk with the Lord, In the light of His Word
What a glory it sheds on our way;
When we do His good will, He abides with us still And with all who will trust and obey”
Hymn: “Hand in Hand we walk each day
Hand in Hand along the way.
Walking thus I cannot stray
Hand in hand with Jesus.”
Fuente: Garner-Howes Baptist Commentary
4. My children This would seem to imply that John numbered Gaius among his own converts, and was rejoiced unspeakably at his constancy and zeal.
Fuente: Whedon’s Commentary on the Old and New Testaments
3Jn 1:4. To hear that my children There is no occasion to understand hereby that they were all St. John’s own converts: (see 1Jn 2:1) he had styled himself the elder; there was therefore a beauty in his calling all those his children, who were under his apostolic care, or paternal inspection; and he rejoiced like a tender father over a wise son. The apostle seems to have alluded to Pro 10:1 with which compare Pro 13:1; Pro 17:25; Pro 19:13. Baxter’s note on this verse is, “True ministers rejoice more for the welfare of men’s souls, than in preferments, wealth, or worldly honour.”
Fuente: Commentary on the Holy Bible by Thomas Coke
serves as confirmation of
3Jn 1:4 serves as confirmation of .
] Grotius: est ad intendendam significationem comparativus e comparativo factus; similar formations occur in the classical language of poets and later writers; see Winer, p. 65; VII. p. 67; in the N. T. comp. Eph 3:8 .
. . . “ I have not a greater joy than this, that; ” is not used for , but “as an indefinite word is to be connected with the more definite ” (Lcke); some commentators incorrectly supply “ ” before . Joh 15:13 is to be compared with this passage; only that is used there, but it does not refer, however, to something preceding, but finds its explanation in the following . [17]
, not “all Christians;” but neither merely the converts of John, but the members of the Churches which were under the special fatherly direction of the apostle (so also Braune).
[17] In opposition to Meyer, who says on the passage cited: “the usual view, according to which is taken as the explanation of , does not correspond to the idea of purpose which is contained in ,” it may be observed that in the usus loquendi of the N. T. has by no means retained the idea of purpose in its distinctness, and often serves, in reference to the demonstrative pronoun, to state the meaning of the latter.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 2471
A MINISTERS CHIEF JOY
3Jn 1:4. I have no greater joy than to hear that my children walk in truth.
THERE subsists between a minister and his people a relation which may not unfitly be compared with that of a father and his children. The metaphorical expression of a father is more strictly applicable to those whom a minister has begotten through the Gospel [Note: 1Co 4:15.]: but it needs not to be restricted to this sense: it may be used with greater latitude in reference to those over whom a minister watches, and for whose benefit he labours, with parental anxiety, especially where the person to whom the paternal relation is ascribed is somewhat advanced in years. It should seem that Gaius, to whom St. John wrote this epistle, was converted to the faith by the ministry of Paul [Note: 1Co 1:14.]: yet St. John properly includes him amongst his children, because he felt the same regard for him as for those who were the more immediate seals of his own ministry; the whole body of his people being in his different epistles frequently designated by that favourite appellation [Note: 1Jn 2:1; 1Jn 3:18.].
Respecting the state of Gaius soul, the Apostle had heard the most satisfactory account; so that he could not shew his anxiety for the bodily health of Gaius more strongly, than by wishing it to prosper in every respect [Note: , ver. 2.], even as his soul prospered. Having declared the joy which this information had afforded him, he states, in general, that he had no greater joy than what arose from such tidings as these.
From hence we shall take occasion to shew,
1.
What is the great object of a ministers desire in behalf of, his people
To bring men to the acknowledgment of the truth is the first labour of a minister: and, till that has been effected, no other relation exists between him and them than that which he has by nature, or that which he has in common with all mankind. But when they have embraced the truth, and are become members of the family of Christ, then the minister seeks their advancement in the divine life
[Christianity, as experienced in the soul, is not a sentiment, but a habit: it not merely informs the mind, but regulates the life: and, whilst it introduces men from darkness unto light, it turns them also from the power of Satan unto God. Having brought souls to an enjoyment of Christ, and to a conformity to his mind and will, the minister desires to see them walk in the truth,]
1.
Consistently
[He longs to behold in them a holy consistency; a high state of heavenly affections, and a careful attention to the duties of morality. Morality however will not satisfy him if detached from fellowship with God: nor will the most sublime intercourse with God in prayer and praise approve itself to him, if it be not accompanied with a conscientious discharge of every personal and relative duty ]
2.
Steadily
[In them he expects to find a steadiness that bids defiance to temptation, and cannot be diverted from its purpose, either by the allurements of sense or the terrors of persecution: he would have his converts to be steadfast, immoveable, always abounding in the work of the Lord [Note: 1Co 15:58.]. A fixedness of mind he regards as absolutely essential to the Christian character; and he is never satisfied with the state of his people unless he find that, in the midst of the severest persecutions, they are enabled to say, None of these things move me, neither count I my life dear unto me, so that I may but finish my course with joy ]
3.
Progressively
[This is implied in the term walking, which is a progressive motion necessary to the Christian life. There is no possibility of standing still in religion. Our motion, if not progressive, must be retrograde. Now, as a parent wishes to see in his children a gradual advancement towards maturity both in their bodily and intellectual faculties, so does a minister long for his peoples progress towards perfection. He hopes to see in them a more entire devotedness of heart unto their God and Saviour; evincing itself in a greater spirituality of mind, an increasing indifference to the things of time and sense, and a more laborious engagement in every good work In a word, he wishes to see their progress like that of the sun in the firmament, their path shining brighter and brighter unto the perfect day [Note: Pro 4:18.].]
The emotions with which St. John beheld this conduct in Gaius were most sublime: and such they will be in every faithful minister; as will appear, whilst we shew,
II.
Whence it is that the attainment of that object fills him with such exalted joy
St. John was not inferior to any one of the Apostles in holy joy. He had been pre-eminently favoured by his Lord and Saviour, insomuch that he was known by the name of the Disciple whom Jesus loved. He had beheld his Lord transfigured on Mount Tabor, and shining forth in all the glory of the Godhead. He had lain in the bosom of his Lord, as on many other occasions, so especially on that evening, when the commemorative ordinance of the Lords supper was instituted: yet even he had no greater joy than to hear that his children walked in truth. Much more therefore may we expect that ministers, less favoured than he, should have no joy more exalted than that which the sight or hearing of their peoples prosperity affords them. This is their sublimest source of happiness;
1.
Because it is by this only that the ends of their ministry are answered
[If the minister impart to his children the sincere milk of the word, it is, that they may grow thereby: or, if he set before them the stronger meat of the Gospel, it is, that those who are able to receive it may be the more nourished and strengthened for their future labours. If he see no growth in them, he stands in doubt whether they have ever been truly and savingly converted to the faith of Christ; and he travails, as it were, a second time in birth with them, until Christ be fully and visibly formed in them [Note: Gal 4:19-20.]. But when he beholds the plants, which he is daily watering, thriving, and diffusing all around the fragrancy of holy and devout affections, he sees of the travail of his soul and is satisfied: and what the angels enjoyed at the first symptoms of their conversion, he enjoys from day to day: his very life is bound up in their welfare; and he then lives, when they stand fast in the Lord [Note: 1Th 3:8.].]
2.
Because by this only can God be glorified
[Nothing brings more dishonour to God than an inconsistent conduct in those who profess godliness. The very name of God is often blasphemed through the misconduct of those who call themselves his peculiar people. The ungodly world are not content with condemning the offending individual; they speak evil of the way of truth itself, as though that countenanced and even produced the evils that have been committed. On the other hand, the person who brings forth much fruit glorifies God, and by his well-doing puts to silence the ignorance of foolish men. To a minister who loves the Lord Jesus Christ in sincerity, and is jealous for the honour of his name, nothing can be more delightful than to see truth triumphing over error, and the kingdom of Christ exalted on the ruins of Satans empire. On every fresh report that is brought to his ears, he will exclaim, Hallelujah! for the Lord God omnipotent reigneth! ]
3.
Because without this they can have no hope of ever meeting their people in the realms of bliss
[How joyful is the thought of that hour, when the minister shall go with his people into the presence of his God, saying, Here am I, and the children thou hast given me! And how glorious will be the recompence of his labours, when he shall have them as his joy and crown of rejoicing to all eternity [Note: 1Th 2:19-20.]! If an earthly parent hear of his children, that they are advancing visibly in every thing that is good, so that, though he have no hope of seeing them in this world, he feels assured that he shall meet them again at the right hand of God, and dwell with them for ever in his immediate presence; the thought of a temporary separation from them is swallowed up in the joy that the blessed prospect affords him. So it is with the spiritual Parent, when beholding or hearing of the prosperity of his children: for he knows that he shall rejoice in the day of Christ, that he has not run in vain, or laboured in vain [Note: Php 2:16.].]
Permit me now to address you,
1.
In a way of retrospective inquiry
[What report must I hear of you? What report have you to give me of yourselves? Has your walk been consistent, uniform, progressive? Be assured, I am prepared to rejoice in your welfare with a truly paternal joy ]
2.
In a way of prospective admonition
[Great and manifold are your dangers, whatever progress you may have made. That you may escape them, take heed to Gods word, and follow the steps of your blessed Lord: and look to him for all needful strength. Be strong in him, and you shall be more than conquerors through him ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
4 I have no greater joy than to hear that my children walk in truth.
Ver. 4. I have no greater joy ] See Trapp on “ 2Jn 1:4 “
Walk in truth ] Not walk to the alehouse, walk about with tales to shed blood, walk after the flesh, as too many of our hearers do, to our singular heartbreak.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] Explains above. I have no greater (the form is condemned by some (Phryn. Lob. p. 136, c. h. l.) as barbarous. But these comparatives of comparatives and superlatives are found both in classical and in N. T. Greek: see Eph 3:8 , and note) joy than this (lit. “than these things:” following the usage by which is so often put where one thing only is intended: cf. the formula, , “idque:” so Plato, Phd. p. 62, D, , . See Khner, Gr. ii. p. 48), that (explicative, as constantly in St. John after the demonstrative pronoun) I hear of my children walking in the truth (on the participial construction, see note on 2Jn 1:7 . The expression here seems rather to favour the idea that the of the 2nd Epistle is a Church; but see prolegg. to 2 John).
Fuente: Henry Alford’s Greek Testament
3Jn 1:4 . Cf. Senec. Ep. xxxiv.: “Si agricolam arbor ad fructum perducta delectat, si pastor ex ftu gregis sui capit voluptatem, si alumnum suum nemo aliter intuetur quam adulescentiam illius suam judicet: quid evenire credis his qui ingenia educaverunt, et qu tenera formaverunt adulta subito vident?” Ev. sec. Heb. (quoted by Jerome on Eph 5:4 ): “Et numquam, inquit (Dominus), lti sitis nisi cum fratrem vestrum videritis in caritate”. , a double compar.; cf. (Eph 3:8 ); our “lesser”; Germ. mehrere . : this use of the plur. ( ) rather than the sing ( ) is common. See Moulton’s Winer , p. 201. , epexegetic of . Cf. Luk 1:43 and 1Jn 3:11 . implies that Ganius was a convert of St. John. Cf. marg. note.
Fuente: The Expositors Greek Testament by Robertson
no = not. App-105.
joy. See 1Jn 1:4.
than, &c. Literally than these things, that (Greek. hina) I may hear of.
my = mine own.
children. App-108.
walk = walking.
truth = the truth.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] Explains above. I have no greater (the form is condemned by some (Phryn. Lob. p. 136, c. h. l.) as barbarous. But these comparatives of comparatives and superlatives are found both in classical and in N. T. Greek: see Eph 3:8, and note) joy than this (lit. than these things: following the usage by which is so often put where one thing only is intended: cf. the formula, , idque: so Plato, Phd. p. 62, D, , . See Khner, Gr. ii. p. 48), that (explicative, as constantly in St. John after the demonstrative pronoun) I hear of my children walking in the truth (on the participial construction, see note on 2Jn 1:7. The expression here seems rather to favour the idea that the of the 2nd Epistle is a Church; but see prolegg. to 2 John).
Fuente: The Greek Testament
3Jn 1:4. ) than these, joys.
Fuente: Gnomon of the New Testament
have: Pro 23:24
that: Isa 8:18, 1Co 4:15, Gal 4:19, Phm 1:10
walk: 1Ki 2:4, 1Ki 3:6, 2Ki 20:3, Psa 26:1-3, Isa 38:3, Joh 12:35, Joh 12:36, Gal 2:14
Reciprocal: Psa 26:3 – and Psa 86:11 – I will Pro 17:21 – hath Pro 20:7 – just Pro 23:15 – if Act 11:23 – seen Rom 1:12 – that I may 1Co 16:18 – they 2Co 6:13 – I speak Phi 1:27 – I may Phi 2:2 – Fulfil Phi 2:19 – that I Col 1:4 – we Phm 1:20 – let me 1Jo 1:7 – If we 2Jo 1:4 – rejoiced 3Jo 1:3 – I
Fuente: The Treasury of Scripture Knowledge
SOUND DOCTRINE AND HOLY LIVING
Ungodly men, turning the grace of our God into lasciviousness.
Jud 1:4
Sound doctrine leads to holy living. Perverted doctrine goes with unholy living. Let us look into this.
It is not a popular doctrine. People are always ready to say that if a mans life be goodwhat matters it what he believes? But the point which people commonly lose sight of is that, as a matter of fact, all true teaching has holiness for its object, and that wherever you find unholy-living men you will also find neglect of sound doctrine. Errors as to Christian doctrine do lead directly to errors in life, and there is no single point in the true doctrine of Christs Church which does not tend to correct the vices of ungodly men. Sound doctrine is the means to holy living: and to talk of holy living without sound teaching is to speak of flying without wings, or of being cured of sickness without medicine. Let us illustrate this.
I. Look at the doctrine of our Lords Incarnation.There is, of course, a very true sense in which this includes nearly all Christian doctrine, and therefore I can only refer to one or two points in it. It is an essential element in this doctrine that our Lord was perfect God and perfect man, or, as it would be more accurately rendered, complete in His Godhead, and complete in his manhood. This involves that, in his manhood, He went through every item of every stage of human experienceinfancy, childhood, boyhood, etc.completely, as we do, sin only excepted; that He did this, among other purposes, as our example, and as exhibiting to us the pattern and standard of what humanity is intended to be; and, moreover, in order that all mankind, at every age and in every circumstance, might feel and know that in praying to Him for help they were praying to One Who had been through their own difficulties and trials. Now contrast this with the popular notion that it does not much matter what children are or do, that perhaps it is not much amiss for young people to sow a few wild oats before they learn to become steady.
II. See how the true doctrine of Holy Baptism teaches the same lesson, and leads to the same result, i.e. tends to holiness, and to lead people away from sin and carelessness. Baptism tells you that a child is Gods child from the first. It tells you that Christ receives him in his earliest infancy for His own: gives the child His Holy Spirit before he can speak or think; surrounds him with His care and holy influences even in the cradle; so that as soon as ever the childs intelligence dawns there is the power of God within him to answer to all that good teaching and good training can do to bring up the child in holy ways. When we bid a child to be good, and patient, and obedient, and truthful, and unselfish, we do so because we know that there is already Gods Holy Spirit in the child to enable it to be all that we try to teach it to be; and so we are not afraid to try and lead him or her on in goodness.
III. Look at the true doctrine of the other sacrament, the sacrament of the Lords Supper. Here again we have the same contrast prevailing. We have false doctrine leading to ungodliness; we have true Christian doctrine leading to holiness. The common notion is that the Holy Communion is only to be taken by persons who are, as people say, thoroughly good; that if a man receives it, it is the same thing as publicly professing himself to be better than others, and that he has altogether overcome sin, and that none but such persons ought to come to it. Christian doctrine says that it is intended for all men to strengthen them to resist sin, that the more a man feels unable in himself to do right and resist temptation, the more he ought to come and seek Christs grace in Christs own way; and that every penitent soul, that all who believe and repent, are invited to it. What are the consequences of the two doctrines? Why, the consequence of the false doctrine is that thousands of souls which might have been strengthened to become thoroughly settled in good ways are kept back from this spiritual food, and deprived, perhaps, for nearly all their lives of its spiritual grace, while many others, perhaps, fall back just when they were beginning to do well, and never advance at all. The true doctrine says to a man who is finding out his own needs and his sinfulnessYou cannot persevere of your own self, you have not the spiritual strength, but Christ offers you the precise spiritual food you require. What is the address in our Communion Service? Ye that do truly and earnestly repent Draw near with faith.Ye that intend to lead a new life, walking from henceforth in Gods holy ways, draw near with faith. It does not sayYe that have been for a long time settled Christians, and profess yourselves to be better than other people. What it does say isYe that intend to lead a new life, draw near with faith, and make your humble confession that in time past you have not lived as you ought. And then what follows? Why, that the penitent sinner is brought very near to his God as soon as he repents; that no sooner does he truly repent than he comes and receives grace to bring his repentance to good effect, and is strengthened to live henceforward a different life from that life of which he is repenting, and so is led on towards real holiness. So the true doctrine of Holy Communion leads a man towards holiness, while the false doctrine keeps a man back from holiness.
Fuente: Church Pulpit Commentary
3Jn 1:4. The joy over the faithfulness of leis convert is the kind of “reward” that he means in 2 John S. Being one of his converts John speaks of him as being among his children. (See explanation of this subject at 1Ti 1:2.)
Fuente: Combined Bible Commentary
Verse 4
Before of old ordained to this condemnation. Nothing in the Scriptures of the New Testament is more remarkable than the readiness with which the minds of the inspired founders of Christianity, when speaking of the most extreme and aggravated of human sins, or of the deepest injuries inflicted upon the cause of Christ, by human instrumentality, at once recur to the thought of the all-controlling superintendence of God, which they represent as including and covering all human events and transactions whatsoever. Jesus speaking of his betrayal by Judas, (Mark 14:21,) the disciples describing the crucifixion of the Savior, (Acts 4:28,) and now Jude called to testify against the most alarming indications of an internal corruption in the church, are very striking instances. While they fully appreciated the enormity of these sins, they never admitted the idea that any human guilt could be an unlooked-for contingency, interfering with and thwarting unexpectedly the divine designs,–or that any sinner, in his greatest excesses of crime, could really have broken away from the control of that hand by which they regarded the whole moral world as invariably and every where governed.
Fuente: Abbott’s Illustrated New Testament
1:4 I have no greater joy than {a} to hear that my children walk in truth.
(a) Than these joys.
Fuente: Geneva Bible Notes
We do not know if Gaius was John’s child physically, spiritually (his convert), or metaphorically. The last usage of this word is the most common one in the New Testament. In this case he could have been a disciple of John or simply a younger believer (cf. 2Jn 1:4; 1Ti 1:2).