Julian Pe- 9 Whosoever transgresseth, and abideth not in the Asia Minor. riod, 4799. doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

ValgarÆra,

96.

10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

11 For he that biddeth him God speed is partaker of his evil deeds.

12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.

13 The children of thy elect sister greet thee. Amen.

THIRD EPISTLE OF JOHN.

40

St. John writes this Epistle to Gaius, to praise Gaius for
his stedfast Faith and Kindness to some Christian Bre-

40 This third Epistle of St. John is supposed to be addressed to a converted Gentile. In the history of the Acts, and in the epistles, five persons of this name are mentioned-A Gaius of Macedonia (Acts xix. 29.); a Gaius of Derbe, a city of Lycaonia, or Isauria (Acts xx. 4.); a Gaius who was St. Paul's host at Corinth (Rom. xvi. 23.); a Gaius whom this apostle baptized at Corinth, (1 Cor. i. 14.) supposed to have been the same as the preceding; and the Gaius to whom this epistle is inscribed, who is by some considered to have been a convert of the apostle John, as he numbers him among his children, and therefore a different person from the others mentioned of the same name. The majority of modern commentators, however, are of opinion that the epistle was more probably written to the Gaius of Corinth, who was conspicuous for his hospitality and kindness to the preachers of the Gospel. But it is impossible at this time to distinguish with any degree of certainty between these individuals. Commentators are also equally divided as to the character and official situation of Diotrephes. Bede and Erasmus, with Michaelis, suppose him to have been the founder of a new sect. But Lamy observes this is not probable; for had he preached false doctrines, St. John would certainly have cautioned Gaius and the Church against them. Grotius, Le Clerc, and Beausobre conjecture, that Diotrephes refused to receive (being a Gentile convert) Jewish Christians. Heuman thought he was a deacon. Lardner, with many others, imagine him to have been a bishop, who desired to rule every thing in his Church, according to his own pleasure; and that he restrained the deacons from employing any part of the Church's funds in relieving the brethren and strangers, casting them out of the Church if they persisted in entertaining or relieving them. Likewise from ver. 9. where St. John appears to assert he had written to the Church; and insinuates that Diotrophes would not acknowledge his apostolical authority, having assumed a pre-eminence of episcopal power, he had suppressed his letter. and had prevented it from being read, according to the usual

Julian Period, 4799. Vulgar Era,

96.

thren and Strangers, and to recommend them again to Asia Miuor. his Protection and Benevolence-to rebuke and to caution

manner, in the public assemblies, for the direction and instruc-
tion of the people. On which account, added to his persecut-
ing conduct, it is more probable John wrote this epistle to
Gaius after the brethren had informed him of the letter, and the
hospitality and kindness of Gaius. From these arguments it is
reasonable to suppose that he was either a turbulent and ambi-
tious elder, or bishop of the church of which Gaius was a mem-
ber; and that being a converted Jew, he violently opposed the
admission of the Gentiles, and became the leading opponent of
the apostles.

Commentators also differ much in their opinions concerning
the brethren and strangers mentioned ver. 5. It is generally
supposed, from the circumstance of their having praised the
liberality of Gaius, in the presence of the Church, that they
were the rulers of that Church over which John was supposed
to preside, which was the Church of Ephesus. And as this
apostle desired Gaius to assist and forward them on their jour-
ney (ver. 6.) that they were going out a second time to the Gen-
tiles. The strangers likewise are variously described-Grotius
and Lampe think them believing Jews, driven out of Palestine,
by their unbelieving brethren, or by the calamities of the Jew-
ish war. Benson, with many others, consider them Gentile
converts, whom Diotrephes refuses to receive, because they did
not observe the rites of the Mosaic law. He is led to this con-
clusion from the recorded fact, that Diotrephes did not acknow-
ledge the authority and apostleship of St. John (ver. 9.); and
he thinks that none but the Judaizing teachers denied the au-
thority of the apostles.

Macknight observes, with respect to the strangers, without determining in this place whether they were expelled from their native country for the faith and profession of the holy name of Christ (which was the opinion of Heuman) or not-" I suppose that having come to the place where the brethren, of whom the apostle speaks, dwelled, they joined them in their journey, which I think was undertaken for the sake of preaching Christ to the Gentiles. If I am right in this conjecture, the strangers as well as the brethren were preachers, as above observed. For, if they were only persons in want, it was no commendation of them" that they went forth taking nothing of the Gentiles;" because standing in need of alms, it was their duty not only to receive, but even to ask alms for the support of their life, from the unbelieving Gentiles; especially as in many places there may have been no Christians to whom they could apply for relief: whereas, if they were preachers, they were greatly to be praised, when, in imitation of the apostle St. Paul, they supported themselves by their own labour, and took nothing from their Gentile converts on the score of maintenance, lest it might have marred the success of their preaching. In short, if these brethren and strangers had not been preachers, the apostle could not with propriety have said (ver. 8.) "We therefore ought to receive such, that we may be joint labourers in the truth." For the terms "labourers" and "joint labourers" are always, in apostolical writings, applied to preachers of the Gospel, or to those who 'in some way or other assisted the preachers of the Gospel. These things Lardner did not attend to, when he said, "I see nothing that should lead us to think preachers are spoken of, but only persons in want."

Julian Period, 4799. Vulgar Era, 96.

him against the presumptuous Arrogance of Diotrephes, Asia Minor.
who had denied his Authority, and disobeyed his Injunc-
tions, and to recommend Demetrius to his Attention, and
the Imitation of the Church.

§ 15. 3 JOHN 1, to the end.

The aged Apostle to Gaius the beloved of all who knew him,
who is beloved also of the Apostle, according to the Truth
-He prays that his temporal Prosperity and Health
may be in proportion to his Virtues and spiritual Attain-
ments, that he may long live a Blessing to the Church-
His great Joy when he was informed of his continuing in
the true Doctrines of the Gospel-He has acted towards
the Brethren and Strangers agreeably to the true Faith;
and they have borne Testimony before the Church to his
Christian Love and Benevolence, whom he will do well to
assist a second time in a manner worthy of God, from the
divine Principle of Love his Spirit imparts-For it was
for the sake of Christ, and preaching his Gospel to the
Gentiles, that the Brethren went out, receiving nothing for
their Labours, that they might not have their Success di-
minished by a suspicion of mercenary Motives-Those
who remain at home should entertain and receive into their
Houses the Labourers who leave their Homes, and make
distant Journies for the Sake of the Gospel, that by
Contributions they may assist and encourage them, and
so become joint Labourers with them-He had written a
Letter to this effect to the Church of which Gaius was a
Member; but Diotrephes, who had assumed an arrogant
Pre-eminence, denied his Apostolical Authority, and pro-
bably suppressed the Letter-The Apostle threatens to
punish him signally for his Deeds, as they impeded and
injured the Cause of Truth and Christianity-He calum-
niated the Apostles-refused to obey their Injunctions-
and cast out of the Church those who did so, relieving
the Necessities of the Brethren-He exhorts them not to

Benson and Rosenmüller agree in supposing Demetrius to have been one of the brethren mentioned in this epistle, who went forth to preach to the Gentiles, and that he was the particular bearer of this letter. This opinion appears more probable than that which maintains that he held some sacred office in the church of which Gaius was a member; for had that been the case, it would have been unnecessary to have mentioned his piety and exemplary conduct to the good and hospitable Gaius. The authenticity of the third epistle of St. John has been discussed in the preface to the second. There is reason to suppose they were both written about the same time, at Ephesus, over which Church, John is thought to have presided, when the apostle was eminent for his great age; and that they were received at the same time into the sacred canon.

Julian Pe

riod, 4799. Vulgar Æra, 96.

follow the Example of Diotrephes, but to imitate that Asia Minor.
which is good, knowing that such are begotten of God-
He recommends the Example of Demetrius, who, on the
contrary, is praised by all Men for his Christian Graces
and Virtues, by the Gospel itself, and by the Apostle,
whose Testimony they are assured is true and impartial—
He excuses himself for not writing more fully on these
Matters, but intends soon to see Gaius-His Benediction
and Salutation.

1 The elder unto the well-beloved Gaius, whom I love
in the truth.

2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.

4 I have no greater joy than to hear that walk in truth.

my

children

5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

6 Which have borne witness of thy charity before the church whom if thou bring forward on their journey after a godly sort, thou shalt do well:

7 Because that for his name's sake they went forth, taking nothing of the Gentiles.

8 We therefore ought to receive such, that we might be fellow-helpers to the truth.

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 malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

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.

12 Demetrius hath good report of all men, and of the
truth itself: yea, and we also bear record;
that our record is true.

and

ye

know

13 I had many things to write, but I will not with ink

and pen write unto thee:

14 But I trust I shall shortly see thee, and we shall Our friends salute speak face to face. Peace be to thee.

thee.

Greet the friends by name.

SECTION XIX.

St. John sanctions the Books of the New Testament, and
completes the Canon of Scripture by writing his Gospel,
at the request of the Church at Ephesus".

The close of the apostolic age now drew near. The former dispensation had been abrogated, and Jerusalem destroyed. The building up of the visible Church was consigned to another priesthood, under the abiding and miraculous influence of the same spirit. One thing alone was wanting to complete the sanctions of the Gospel of Christ, and to give permanence to the teaching of the apostles. The Jew was able to appeal with boldness to a collection of inspired writings, and it was neces. sary that the Christian should be able to appeal to the same authority. Another volume of Scripture was essential to the new dispensation; originating in the same divine source, confirmed by similar evidence of prophecy, miracle, and purity of precept and doctrine. For this purpose the beloved disciple was preserved in life to a very late period, till the numbers of Christians had so increased, that the heathen temples, as Pliny affirmed, in his celebrated letter to Trajan, had begun to be deserted. For the instruction of these immense multitudes three Gospels, the book of the Acts, and all the Epistles had been already written; and it is not improbable that a general expectation might have prevailed throughout the Churches, that the last of the inspired apostles would sanction with his approbation the books which had already been written-that he would approve or condemn the novel opinions which had begun to divide the infant, or the more established societies-that he would relate, for the benefit and consolation of Christians, the, more impressive conversations and dying instructions of our blessed Lord-and finally, close the canon of the New Testament, by bis universally acknowledged authority, before the age of miracle and inspiration ceased. Whether it has ceased for ever on earth, or only till the millenial day of universal righteousness, is among the unrevealed mysteries of Christianity. The contents of St. John's Gospel, and the evidence of ecclesiastical history prove to us, that the greater part of these things have been done, and that the canon of Scripture was now closed, till the end of the Christian dispensation.

The evidence, however, which still remains upon this subject, will not appear to many persons altogether decisive. What that is I shall collect from Lampe.

As the canon of the Old Testament was completed by Simon the Just, the last of the great Sanhedrim, so is it probable the canon of the New Testament was completed either by St. John, or that disciple who might be the survivor of the one hundred and twenty, the number of the Sanhedrim, who met at the day of Pentecost. It is not probable that any of these outlived St. John, who died nearly seventy years after the ascension of his divine Master.

I am of opinion that the canon of Scripture was completed before the persecution of Trajan, that the Christians under that terrible visitation, upon the cessation of the spirit of prophecy, which in all their distresses had been the evidence of their faith, and their unfailing consolation, might have the complete and perfect Scripture, to direct and comfort them. The Gospel of St. Matthew was written during the Pauline persecution-that of St. Mark in the Herodian-that of

Asia Minor.