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■ 요한삼서 1장
1. 장로는 사랑하는 가이오 곧 나의 참으로 사랑하는 자에게 편지하노라
The elder unto the wellbeloved Gaius , whom I love in the truth .
2. 사랑하는 자여 네 영혼이 잘됨 같이 네가 범사에 잘되고 강건하기를 내가 간구하노라
Beloved , I wish above all things that thou mayest prosper and be in health , even as thy soul prospereth .
3. 형제들이 와서 네게 있는 진리를 증거하되 네가 진리 안에서 행한다 하니 내가 심히 기뻐하노라
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. 내가 내 자녀들이 진리 안에서 행한다 함을 듣는 것보다 더 즐거움이 없도다
I have no greater joy than to hear that my children walk in truth .
5. 사랑하는 자여 네가 무엇이든지 형제 곧 나그네 된 자들에게 행하는 것이 신실한 일이니
Beloved , thou doest faithfully whatsoever thou doest to the brethren , and to strangers ;
6. 저희가 교회 앞에서 너의 사랑을 증거하였느니라 네가 하나님께 합당하게 저희를 전송하면 가하리로다
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. 이는 저희가 주의 이름을 위하여 나가서 이방인에게 아무 것도 받지 아니함이라
Because that for his name’s sake they went forth , taking nothing of the Gentiles .
8. 이러므로 우리가 이같은 자들을 영접하는 것이 마땅하니 이는 우리로 진리를 위하여 함께 수고하는 자가 되게 하려 함이니라
We therefore ought to receive such , that we might be fellowhelpers to the truth .
9. 내가 두어 자를 교회에게 썼으나 저희 중에 으뜸되기를 좋아하는 디오드레베가 우리를 접대하지 아니하니
I wrote unto the church : but Diotrephes , who loveth to have the preeminence among them , receiveth us not .
10. 이러므로 내가 가면 그 행한 일을 잊지 아니하리라 저가 악한 말로 우리를 망령되이 폄론하고도 유위부족하여 형제들을 접대치도 아니하고 접대하고자 하는 자를 금하여 교회에서 내어 쫓는도다
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. 사랑하는 자여 악한 것을 본받지 말고 선한 것을 본받으라 선을 행하는 자는 하나님께 속하고 악을 행하는 자는 하나님을 뵈옵지 못하였느니라
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. 데메드리오는 뭇사람에게도, 진리에게도 증거를 받았으매 우리도 증거하노니 너는 우리의 증거가 참된 줄을 아느니라
Demetrius hath good report of all men, and of the truth itself : yea , and we also bear record ; and ye know that our record is true .
13. 내가 네게 쓸 것이 많으나 먹과 붓으로 쓰기를 원치 아니하고
I had many things to write , but I will not with ink and pen write unto thee :
14. 속히 보기를 바라노니 또한 우리가 면대하여 말하리라
But I trust I shall shortly see thee , and we shall speak face to face . Peace be to thee . Our friends salute thee . Greet the friends by name .
15. 평강이 네게 있을지어다 여러 친구가 네게 문안하느니라 너는 각 친구 명하에 문안하라
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■ 주석 보기
【요삼1:1 JFB】3Jo 1-14. Address: Wish for Gaius' Prosperity: Joy at His Walking in the Truth. Hospitality to the Brethren and Strangers the Fruit of Love. Diotrephes' Opposition and Ambition. Praise of Demetrius. Conclusion.
1. I—emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle.
love in the truth—(2Jo 1). "Beloved" is repeated often in this Epistle, indicating strong affection (3Jo 1, 2, 5, 11).
【요삼1:1 CWC】Gaius is a name frequently alluded to by Paul, but whether this were the same individual as any of those is problematical. In any event he seems to have been a convert of John (v. 4). Another form of the name is Caius and this was a very common name indeed.
What distinction in spiritual things is ascribed to Gaius (2)? His soul was prospering even if his bodily health and his business were not, but the apostle is interested in other things as well. The Christian should be careful of his health, and it is compatible with a deep spiritual life that he should have a successful business.
As to the Christian character of Gaius, three particulars are named: (1) He possessed the truth (3). (2) He walked in the truth, i. e., his life and conduct measured up to the light he had received from God, (3, 4). (3) As walking in the truth he was "careful to maintain good works," especially in the distribution of his means (5, 6). It is noticeable that his "faithfulness" in this regard is mentioned. It was not a spasmodic thing on his part, but a steady flow of grace through him. His breadth of disposition is also mentioned since his giving was not limited to those he knew but extended to those he did not know (5). Some recipients of his bounty are referred to in verse 6, and a journey mentioned toward the expense of which he was contributing (6). All this is very realistic, and brings the life of the church in the first century "up to date" as we sometimes say.
One or two facts are given concerning the recipients of Gaius' gifts equally honoring to them, (7). Look at the motive of their journey, "His Name's sake," and at the spirit actuating them "taking nothing of the Gentiles," i. e., the heathen. Whatever the journey was, they might have been assisted in it pecuniarily by those who were not actuated by a love for His name, but their conscience would not permit them to receive such aid. How valuable this example. And what a close relationship it bears to the teaching of the second epistle about fellowshipping with heretics. How should such loyal and self-denying workers as these be treated in the church, and why (8)?
The Worldly Character of Diotrephes.
Here we have another type of the professing Christian in the worldly character of Diotrephes, 9-11.
What seems to have been his besetting sin (9)? How this experience of John recalls that of Paul in the churches of Corinth, Galatia and Thessalonica? In what manner did John intend to deal with him (10)? Does this recall anything similar in apostolic authority on Paul's part? How does verse 10 reveal the worldliness and insincerity of Diotrephes? What an awfully overbearing, autocratic, unholy man he must have been! How did he get into the church?
What advice is given Gaius in verse 11? How does this testify to the relation between faith and works ? What opposite kind of example is set before him in verse 12? How many kinds of witnesses testify to the Christian character of Demetrius? One can not help wondering if this were the Demetrius of Acts 19. Such trophies of grace are by no mean unusual, Paul was such an one.
Note the similarities in the conclusions of this epistle and the one previously considered (13, 14), suggesting that they may have been penned at the same time.
The Scofield Bible has an interesting note here, saying that "historically, this letter marks the beginning of that clerical assumption over the churches in which the primitive church order disappeared. It also reveals the believers' resource in such a day. John addresses this letter not to the church, but to a faithful man in the church for the comfort of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of a Christian in a day of apostasy; and Third John the personal responsibility in such a day of the believer as a member of the local church."
【요삼1:1 MHCC】Those who are beloved of Christ, will love the brethren for his sake. Soul prosperity is the greatest blessing on this side heaven. Grace and health are rich companions. Grace will employ health. A rich soul may be lodged in a weak body; and grace must then be exercised in submitting to such a dispensation. But we may wish and pray that those who have prosperous souls, may have healthful bodies; that their grace may shine where there is still more room for activity. How many professors there are, about whom the apostle's words must be reversed, and we must earnestly wish and pray that their souls might prosper, as their health and circumstances do! True faith will work by love. A good report is due from those who receive good; they could not but testify to the church, what they found and felt. Good men will rejoice in the soul prosperity of others; and they are glad to hear of the grace and goodness of others. And as it is a joy to good parents, it will be a joy to good ministers, to see their people adorn their profession. Gaius overlooked petty differences among serious Christians, and freely helped all who bore the image, and did the work of Christ. He was upright in what he did, as a faithful servant. Faithful souls can hear their own praises without being puffed up; the commendation of what is good in them, lays them at the foot of the cross of Christ. Christians should consider not only what they must do, but what they may do; and should do even the common actions of life, and of good-will, after a godly sort, serving God therein, and designing his glory. Those who freely make known Christ's gospel, should be helped by others to whom God gives the means. Those who cannot themselves proclaim it, may yet receive, help, and countenance those who do so.
【요삼1:2 JFB】2. above all things—Greek, "concerning all things": so Alford: in all respects. But Wahl justifies English Version (compare 벧전4:8). Of course, since his soul's prosperity is presupposed, "above all things" does not imply that John wishes Gaius' bodily health above that of his soul, but as the first object to be desired next after spiritual health. I know you are prospering in the concerns of your soul. I wish you similar prosperity in your body. Perhaps John had heard from the brethren (3Jo 3) that Gaius was in bad health, and was tried in other ways (3Jo 10), to which the wish, 3Jo 2, refers.
prosper—in general.
be in health—in particular.
【요삼1:3 JFB】3. testified of the truth that is in thee—Greek, "of" (or 'to') thy truth": thy share of that truth in which thou walkest [Alford].
even as thou—in contrast to Diotrephes (3Jo 9).
【요삼1:4 JFB】4. my children—members of the Church: confirming the view that the "elect lady" is a Church.
【요삼1:5 JFB】5. faithfully—an act becoming a faithful man.
whatsoever thou doest—a distinct Greek word from the former "doest": translate, "workest": whatsoever work, or labor of love, thou dost perform. So 마26:10, "She hath wrought a good work upon me."
and to strangers—The oldest manuscripts, "and that (that is, and those brethren) strangers." The fact of the brethren whom thou didst entertain being "strangers," enhances the love manifested in the act.
【요삼1:6 JFB】6. borne witness of thy charity before the church—to stimulate others by the good example. The brethren so entertained by Gaius were missionary evangelists (3Jo 7); and, probably, in the course of narrating their missionary labors for the edification of the Church where John then was, incidentally mentioned the loving hospitality shown them by Gaius.
bring forward on their journey—"If thou (continue to) forward on their journey" by giving them provisions for the way.
after a godly sort—Greek, "in a manner worthy of God," whose ambassadors they are, and whose servant thou art. He who honors God's missionary servants (3Jo 7), honors God.
【요삼1:7 JFB】7. his name's sake—Christ's.
went forth—as missionaries.
taking nothing—refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessalonica.
Gentiles—the Christians just gathered out by their labors from among the heathen. As Gaius himself was a Gentile convert, "the Gentiles" here must mean the converts just made from the heathen, the Gentiles to whom they had gone forth. It would have been inexpedient to have taken aught (the Greek "meden" implies, not that they got nothing, though they had desired it, but that it was of their own choice they took nothing) from the infant churches among the heathen: the case was different in receiving hospitality from Gaius.
【요삼1:8 JFB】8. We—in contradistinction to "the Gentiles" or "heathen" referred to, 3Jo 7.
therefore—as they take nothing from the Gentiles or heathen.
receive—The oldest manuscripts read, "take up." As they "take" nothing from the Gentiles, we ought to take them up so as to support them.
fellow helpers—with them.
to the truth—that is, to promote the truth.
【요삼1:9 JFB】9. I wrote—The oldest manuscripts add "something": a communication, probably, on the subject of receiving the brethren with brotherly love (3Jo 8, 10). That Epistle was not designed by the Spirit for the universal Church, or else it would have been preserved.
unto the church—of which Gaius is a member.
loveth … pre-eminence—through ambition. Evidently occupying a high place in the Church where Gaius was (3Jo 10).
among them—over the members of the Church.
receiveth us not—virtually, namely, by not receiving with love the brethren whom we recommended to be received (3Jo 8, 10; compare 마10:40).
【요삼1:9 MHCC】Both the heart and mouth must be watched. The temper and spirit of Diotrephes was full of pride and ambition. It is bad not to do good ourselves; but it is worse to hinder those who would do good. Those cautions and counsels are most likely to be accepted, which are seasoned with love. Follow that which is good, for he that doeth good, as delighting therein, is born of God. Evil-workers vainly pretend or boast acquaintance with God. Let us not follow that which is proud, selfish, and of bad design, though the example may be given by persons of rank and power; but let us be followers of God, and walk in love, after the example of our Lord.
【요삼1:10 JFB】10. if I come—(3Jo 14).
I will remember—literally, "I will bring to mind" before all by stigmatizing and punishing.
prating—with mere silly tattle.
neither doth he … receive the brethren—with hospitality. "The brethren" are the missionaries on their journey.
forbiddeth them that would—receive them.
casteth them—those that would receive the brethren, by excommunication from the Church, which his influence, as a leading man (3Jo 9) in it, enabled him to do. Neander thinks that the missionaries were Jews by birth, whence it is said in their praise they took nothing fromTHE Gentiles: in contrast to other Jewish missionaries who abused ministers' right of maintenance elsewhere, as Paul tells us, 고후11:22; 빌3:2, 5, 19. Now in the Gentile churches there existed an ultra-Pauline party of anti-Jewish tendency, the forerunners of Marcion: Diotrephes possibly stood at the head of this party, which fact, as well as this domineering spirit, may account for his hostility to the missionaries, and to the apostle John, who had, by the power of love, tried to harmonize the various elements in the Asiatic churches. At a later period, Marcion, we know, attached himself to Paul alone, and paid no deference to the authority of John.
【요삼1:11 JFB】11. follow not that which is evil—as manifested in Diotrephes (3Jo 9, 10).
but … good—as manifested in Demetrius (3Jo 12).
is of God—is born of God, who is good.
hath not seen God—spiritually, not literally.
【요삼1:12 JFB】12. of all men—who have had opportunity of knowing his character.
of the truth itself—The Gospel standard of truth bears witness to him that he walks conformably to it, in acts of real love, hospitality to the brethren (in contrast to Diotrephes), &c. Compare 요3:21 "He that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God."
we also—besides the testimony of "all men," and "of the truth itself."
ye know—The oldest manuscripts read, "thou knowest."
【요삼1:13 JFB】13. I will not—rather as Greek, "I wish not … to write" more.
【요삼1:13 MHCC】Here is the character of Demetrius. A name in the gospel, or a good report in the churches, is better than worldly honour. Few are well spoken of by all; and sometimes it is ill to be so. Happy those whose spirit and conduct commend them before God and men. We must be ready to bear our testimony to them; and it is well when those who commend, can appeal to the consciences of such as know most of those who are commended. A personal conversation together often spares time and trouble, and mistakes which rise from letters; and good Christians may well be glad to see one another. The blessing is, Peace be to you; all happiness attend you. Those may well salute and greet one another on earth, who hope to live together in heaven. By associating with and copying the example of such Christians, we shall have peace within, and live at peace with the brethren; our communications with the Lord's people on earth will be pleasing, and we shall be numbered with them in glory everlasting.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.