Exegesis and Exposition of 3 John 13-15

Exegesis and Exposition of 3 John 13-15 3 John 13 3 John 13 I had many things to write to you, but I am not willing to write them to you with pen and ink. (NASB95) John Has Many Things to Write I had many things to write to you is composed of the following: (1) accusative neuter plural form of the adjective polus (πολύς), many things (2) first person singular imperfect active indicative form of the verb echō (ἔχω), I had (3) present active infinitive form of the verb graphō (γράφω), to write (4) dative second person singular form of the personal pronoun su (σύ), to you. Asyndeton The apostle John is employing the figure of asyndeton in order to mark a transition from the body of the letter to its conclusion. Echō The verb echō means to possess the ability or the capacity to perform a particular action. The verb denotes that John possessed the ability or the capacity to communicate in writing various subjects to Gaius. The imperfect form of the verb is a voluntative imperfect and denotes that John contemplated the action of writing Gaius concerning many things but did not do so. The active voice denotes that the subject performs the action of this verb indicating that the apostle John as the subject performs the action of this verb. The indicative mood of the verb is declarative meaning that it is presenting this assertion as a non-contingent or unqualified statement. Grapho The verb grapho refers to his act of communicating in writing to Gaius various subjects, which pertain to the Christian way of life. The infinitive form of the verb is complementary meaning that it is completing the thought of the verb echō and thus telling the reader what it is that John was about to do but did not do so. He was about to communicate to Gaius in writing various subjects pertaining to the Christian way of life. The active voice denotes 2013 William E. Wenstrom, Jr. Bible Ministries 1

that John as the subject performs the action of this verb. The aorist tense is an ingressive aorist indicating that John was about to enter the state of writing to Gaius regarding various subject pertaining to the Christian way of life. Su The singular form of the personal pronoun su means you and is referring to the recipient of this letter who verse 1 records is a man named Gaius. It is functioning as a dative indirect object meaning that it is receiving the direct object of the verb grapho, which is the adjective polus, many things, which refers to various subjects pertaining to the Christian way of life. Polus The adjective polus is functioning as a substantive many other subjects since it is referring to many other subjects, which John wanted to communicate to Gaius by a letter, which are in addition to the subjects he already communicated in this epistle. The substantive use of the adjective polus is functioning as an accusative direct object meaning that it is receiving the action of the verb grapho. This adjective is in the emphatic position of the sentence in order to emphasize with Gaius the importance of these various subjects. John Does Not Want to Write concerning These Many Things But I am not willing to write them to you with pen and ink is composed of the following: (1) conjunction alla (ἀλλά), but (2) emphatic negative particle ouk (οὐκ), not (3) first person singular present active indicative form of the verb boulomai (βούλοµαι), I am willing (4) preposition dia (διά), with (5) genitive neuter singular form of the adjective melan (µέλαν), ink. (6) conjunction kai (καί), and (7) genitive masculine singular form of the noun kalamos (κάλαµος), paper (8) dative second person singular form of the personal pronoun su (σύ), to you (9) present active infinitive form of the verb graphō (γράφω), to write. Alla The strong adversative conjunction alla means but since it is a marker of an emphatic contrast. The word is marking an emphatic contrast between John s contemplated desire to communicate to Gaius in writing many other subjects, 2013 William E. Wenstrom, Jr. Bible Ministries 2

which are in addition to the ones he communicated in this epistle and his total unwillingness to do so with pen and ink. Boulomai The verb boulomai means to desire, to want to do something and its meaning is emphatically negated by the emphatic negative particle ouk. Together, these two words denote that John by no means wanted to communicate to Gaius in writing many other subjects. The present tense of this verb is a progressive or descriptive used to describe something in progress indicating that John is telling Gaius that at the present time that he by no means was willing to communicate in writing with pen and ink. The active voice is a simple active meaning that John as the subject is performing the action of this verb. The indicative mood of the verb is declarative meaning that it is presenting this assertion as a non-contingent or unqualified statement. Grapho Again, as was the case earlier the verb grapho is used with John as its subject and refers to his act of communicating with Gaius in writing various subjects, which pertain to the Christian way of life. The infinitive form of the verb is complementary meaning that it is completing the thought of the verb boulomai and thus telling Gaius what John was by no means willing to do. The active voice denotes that John, as the subject performs the action of this verb. The present tense is a customary or stative present indicating that the apostle John existed in the state of by no means wanting to communicate with Gaius many subjects in writing, which are in addition to the one in this epistle. Su The singular form of the personal pronoun su means you and is once again referring to Gaius who is the recipient of this letter. It is functioning as a dative indirect object meaning that it is receiving the direct object of the verb grapho, which is the adjective polus, many things. Dia kalamou kai melanos The adjective melan means ink referring to writing fluid commonly made of soot or carbon and a colloidal substance such as oil or resin. The noun kalamos 2013 William E. Wenstrom, Jr. Bible Ministries 3

means pen referring to a pen made from reed grown in water. The pen was a reed pointed at the end, and the ink was a compound of charcoal, vegetable gum and water. 1 The conjunction kai means and since it is used as a copulative joining these two words together. The preposition dia means with or by means of since it is functioning as a marker of means indicating that John by no means wanted to communicate with Gaius in writing with pen and ink. The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. 2 Hiebert writes Writing was done with ink (µέλανος), the substantival usage of the adjective meaning black. This word refers to the pigmented fluid used in writing on papyrus, generally composed of powdered charcoal, lampblack, or soot, mixed with gum and water (cf. 2 Cor 3:3). Pen (κάλαµος) is the common term meaning reed or stalk, and only here in the New Testament does the term refer to the reed-pen as denoting the plant from which the pen was made. For writing purposes the reed was cut to a suitable length, sharpened to a point and split like a quill-pen. The use of such writing materials did not readily lend themselves to rapid production. 3 Translation of 3 John 13 3 John 13 I was about to communicate to you in writing many other subjects but at the present time I by no means want to with pen and ink. Exposition of 3 John 13 3 John 13 echoes the first statement in 2 John 12. With the former, the apostle John is communicating to Gaius his total unwillingness to communicate in writing many other subjects which are in addition to the ones he communicating in this epistle. So after encouraging Gaius to continue practicing hospitality with regards to the itinerant communicators of the truth, John decided that other subjects would be better addressed in a face to face manner. Undoubtedly, the issue with Diotrephes needed to be addressed swiftly and decisively, thus John was planning a trip to visit this man. During this visit he could also see Gaius. Thus, John puts off writing on more subjects with Gaius since he plans to see him anyway after dealing with Diotrephes. 1 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (2 Jn 12 13). Downers Grove, IL: InterVarsity Press. 2 Biblical Studies Press. (2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press. 3 Bibliotheca Sacra Volume 144. (1987)., 144(575), 301. 2013 William E. Wenstrom, Jr. Bible Ministries 4

What were these other subjects he wanted to communicate in face to face manner rather than by writing? The contents of 1 John give us a good idea as to what John was planning to teach Gaius. Remember, historically speaking 1 John was written after 2 and 3 John. 3 John 13 indicates that John was planning on making a personal visit to Gaius church in the near future. More than likely, this trip would coincide with the trip to see Diotrephes and his church. John s heart was full of thoughts and ideas to convey to his readers, but he withheld them in anticipation of a future visit. He had much more to say than he could include on a single sheet of the writing material known as papyrus. 4 Hiebert writes The marked similarity between the endings of 2 and 3 John is obvious and suggests that similar endings characterized the numerous notes John wrote (cf. v. 9) in supervising the missionaries endeavors from Ephesus. But the differences that appear in these two letters make it clear that John s words were not rote formulas; he carefully shaped his concluding words to the situation being dealt with. 5 3 John 14 3 John 14 But I hope to see you shortly, and we will speak face to face. (NASB95) This verse is composed of the following: (1) first person singular present active indicative form of the verb elpizō (ἐλπίζω), I hope (2) conjunction de (δέ), but (3) adverb of time eutheōs (εὐθέως), shortly (4) accusative second person singular form of the personal pronoun su (σύ), you (5) aorist active infinitive form of the verb eidon (εἶδον) (ee-thone), to see (6) conjunction kai (καί), and (7) accusative neuter singular form of the noun stoma (στόµα), face (8) preposition pros (πρός), to (9) accusative neuter singular form of the noun stoma (στόµα), face (10) first person plural aorist active infinitive form of the verb laleō (λαλέω), we will speak. De The conjunctive de means instead since it is used in an adversative sense meaning that it is introducing a statement which stands as a substitute for John writing to Gaius with regards to many other subjects of importance. It is introducing a statement which expresses John s confident expectation of visiting 4 Lea, T. D. (1998). The General Letters. (D. S. Dockery, Ed.)Holman concise Bible commentary (p. 654). Nashville, TN: Broadman & Holman Publishers. 5 Bibliotheca Sacra Volume 144. (1987)., 144(575), 300. 2013 William E. Wenstrom, Jr. Bible Ministries 5

Gaius shortly in order to speak with him face to face. Thus, the contrast is between Gaius hearing from John with regards to various subjects in writing and John making a personal visit to see Gaius in order to communicate these subjects in a face to face manner. Elpizō The verb elpizō means, to have a confident expectation of something or to confidently expect something to take place. Both the noun elpis and the verb elpizō are used to translate Hebrew words in the Old Testament, which denoted confidence and trust. The God of the Bible was faithful in fulfilling His promises, therefore, when the words elpis and elpizō are used in the Septuagint and the Greek New Testament they were used to denote absolute confidence and trust in the Lord. The Greeks had no one that they could absolutely trust with certainty in fulfilling a promise. Both elpizō and elpis most often function as equivalents for terms, which denote faith and trust. Elpizō is used to translate the following Hebrew words in the LXX: (1) Batach, to trust (2 Kings 18:5; Ps. 4:5; Mic. 7:5). (2) Galal, to trust (Ps. 22:8). (3) Chasah, to trust (Ps. 16:1 [15:1], 31:1 [30:1], 91:4 [90:4]). (4) Chashaq, to hide, to take refuge, to love (Ps. 91:4 [90:14]). (5) Yachal, Piel: to wait, hope (Ps. 31:24 [30:24], Hiphil: to wait, hope (Ps. 38:15 [37:15]). (6) Qawah, to wait ; Piel: to long for, desire (Jer. 44:14 [51:14]). (7) Rechats, Hithpael: to trust in (Dan. 3:28-Aramaic). When elpizō is associated with the Hebrew words for confidence and trust, the Greek term acquires content, which is distinctly different from the original sense of the Greek understanding. This background made the verb elpizō and the noun elpis suitable for the writers of the New Testament as an expression for the Christian s confidence and trust in the Lord. The noun elpis and the verb elpizō are principally terms, which were employed by Paul. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the verb elpizō: (1) to look forward to something with the implication of confidence about something, coming to pass, hope, hope for (2) to look forward to something in view of the measures one takes to ensure fulfillment, expect (Page 319). Louw and Nida lists the following: (1) to look forward with confidence to that which is good and beneficial to hope, to hope for, hope (25.59) (2) to expect, with the implication of some benefit to expect, to hope (30.54) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Analytical Lexicon of the Greek New Testament: (1) in the sense of counting on something expect, await, hope for (2) as relying on a basis of confidence hope in, trust in, confide in (Page 145). 2013 William E. Wenstrom, Jr. Bible Ministries 6

In 3 John 14, the verb elpizō means to confidently expect something to take place. It indicates that John was absolutely certain and confidently expected to arrive at the location in which Gaius was geographically located in order to communicate to him various subjects in a face to face manner. The present tense of the verb is a customary or stative present used to signal an ongoing state indicating that John existed in the state of being certain and confidently expecting to arrive at the location in which Gaius lived. The active voice of the verb is a stative active indicating that John as the subject existed in the state of confidently expecting to arrive at Gaius geographical location. The indicative mood is declarative presenting this Pauline assertion as a non-contingent (unqualified) statement. Eidon Originally eidon is the second aorist of the classical verb eido, I see, know, which does not appear in the present active even in classical writings and is usually translated in the past tense. However, in the classical period eidon came to be used as the second aorist of horao rather than eido. In the New Testament, eidon is much more common than the present tense, horao. There were various meanings that were associated with eidon, namely, to see, experience, behold. Eidon is used in the Septuagint to translate approximately fourteen different Hebrew terms. Horao with its aorist form occurs 1450 times according to Dahn (The New International Dictionary of New Testament Theology, volume 3, page 513). Most often, a form of yadah, to know stands behind it. The word s usage in the Septuagint is comparable to it common understanding. Therefore, it can describe someone seeing something (Genesis 1:21, 25, 31). Implied in seeing is a knowing or perceiving of something (Genesis 16:4-5). The word is used of a prophetic seeing, being substituted for ra ah and chazah. Other times, eidon appears as an imperative meaning look! or consider (Ecclesiastes 1:10; 7:13). The verb is used figuratively of water, the sea or the earth seeing (Psalm 76:16 [LXX 75:16]). In the New Testament, eidon has a wide range of meaning. As in classical Greek and the Septuagint, seeing is predominant over hearing and often denotes physical sight (Matthew 2:2, 9; John 1:47). It can often mean to perceive or to realize something (Matthew 2:16) as a result of seeing. The word can also mean to experience and to see someone in the sense of to visit or meet with them (Luke 8:20). In John the verb sometimes can refer to the perception of supernatural events (John 1:33). 2013 William E. Wenstrom, Jr. Bible Ministries 7

In 3 John 14, the verb eidon means to see and is used in a literal sense for perception by sight. It denotes that John was absolutely certain and confidently expected to see Gaius in order to speak with him face to face. The aorist tense of the verb eidon is a constative aorist describing in summary fashion John s confident expection of seeing Gaius. The active voice means that John as the subject is performing the action of this verb. The infinitive form of the verb is complementary meaning that it is completing the thought of the verb elpizō and thus telling Gaius what John was absolutely certain of and confidently expected to do. Su The singular form of the personal pronoun su means you and is referring of course to Gaius. The word is functioning as an accusative direct object meaning that it is receiving the action of the verb eidon. Eutheōs The adverb of time eutheōs means straight away, right away, at once, very soon and is describing John seeing Gaius in a very short interval of time after he received this letter from the apostle. It expresses the urgency of John s visit. Kai The conjunction kai means that is since it is epexegetical meaning that the word is introducing a statement which explains specifically the purpose of the apostle John visiting Gaius. Laleo Laleo was a common word in antiquity and is found often in both the Septuagint (LXX) and the Greek New Testament as would be expected and means to say, to speak, to communicate. It differs in meaning from lego, which also involves speech in that lego refers to the articulated utterance of human language whereas laleo refers to the words that are uttered, to the verbally expressed thoughts of the speaker. Lego refers to content of speech whereas laleo refers only to the fact that one has spoken. It does not refer to content but to the fact one has opened their mouth to speak as opposed to remaining silent. Here in 3 John 14, the verb laleo refers to the act of the apostle John speaking in the presence of Gaius. The future tense of the verb is predictive indicating that 2013 William E. Wenstrom, Jr. Bible Ministries 8

something will take place or come to pass expressing the certainty that John will speak with Gaius face to face. The active voice of the verb indicates that John as the subject performs the action of the verb. The indicative mood is declarative presenting this assertion as a non-contingent or unqualified statement. The first person plural form of the verb is an editorial plural meaning John is referring to himself. Stoma pros stoma The noun stoma literally means mouth and the preposition pros marker of being in the presence of someone. Therefore, this expression literally means mouth to mouth but idiomatically it means face to face or person to person. Translation of 3 John 14 3 John 14 Instead, I am absolutely certain and confidently expect to see you very soon, that is, to speak face to face. Exposition of 3 John 14 Instead of writing to Gaius with regards to various other subjects, John informs Gaius that he is absolutely certain and confidently expects to visit him very soon in order to speak with him face to face with regards to these subjects. When John says he will speak to Gaius to face to face, this would involve not only speaking with him regards to the situation with Diotrephes but it would also include teaching him and the rest of the church the Word of God. The apostle desired to communicate various doctrinal subjects to Gaius which more than likely appear in the contents of First John. Also, speaking with Gaius face to face would involve the companionship aspect of Christian fellowship. John and Gaius and his congregation would share with each other viewpoint and thinking of Christ (Acts. 2:42; Hebrews 10:25; 2 Timothy 2:2; 1 Thessalonians 5:11; Romans 1:11-12; 2 Timothy 2:2; 1 Thess 5:11; Phlm. 6). 3 John 15 3 John 15 Peace be to you. The friends greet you. Greet the friends by name. (NASB95) This verse is composed of the following: (1) nominative feminine singular form of the noun eirēnē (εἰρήνη), peace (2) dative second person singular form of the personal pronoun su (σύ), to you (3) third person plural present middle 2013 William E. Wenstrom, Jr. Bible Ministries 9

indicative form of the verb aspazomai (ἀσπάζοµαι), greet (4) accusative second person singular form of the personal pronoun su (σύ), you (5) articular nominative masculine plural form of the adjective philos (φίλος), the friends (6) second person singular present middle indicative form of the verb aspazomai (ἀσπάζοµαι), greet (7) articular nominative masculine plural form of the adjective philos (φίλος), the friends (8) preposition kata (κατά), by (9) accusative neuter singular form of the noun onoma (ὄνοµα), name. Asyndeton The apostle John is employing the figure of asyndeton which means that he is not using a connective word between his confident expectation of seeing Gaius shortly and his final greeting. He uses this figure in order to mark a transition to his final greeting. Classical Usage of Eirene In classical Greek, the noun eirēnē meant the state of peace in contrast to war, state of rest, contentment, inner peace and tranquility of soul, peace of mind. Eirēnē to the Greeks did not primarily denote a relationship between people or an attitude, but a state, such as a time of peace or a state of peace. It was originally conceived as an interlude in the everlasting state or condition of war and denoted the state or condition of peace in contrast to war. The Greeks considered peace as the absence of war and as the foundation for national and personal welfare and prosperity. In the Greek mind, eirene denotes the concept of the state of rest and also denoted the opposite of disturbance such as laughing. Eirēnē can also signify in the Greek literature a peaceful attitude. The Stoics used the word to indicate inner peace, tranquility, peace of mind. It denoted soul prosperity and contentment of soul. Septuagint Usage of Eirene The Septuagint (LXX) translators used eirēnē to translate shalom, peace as the antithesis to war, health prosperity, soul prosperity, overt prosperity, a state of well-being, contentment of soul. When the LXX translators adopted the term eirēnē, it was an inadequate equivalent to the Hebrew shalom. Shalom served purposes and had more diversity of meaning than the limited term eirēnē. To have shalom in the Old Testament period meant not only to have peace as it is understood today, but it also meant to feel healthy or to be whole. 2013 William E. Wenstrom, Jr. Bible Ministries 10

Peace was a state of well-being in the Old Testament period and was always viewed in relation to God. Shalom was a very broad Hebrew term, which ultimately finds its source in Jehovah and was the gift of Yahweh (Gen. 28:21; 41:16; Lev. 26:6; Jdg. 18:6; 1 Chron. 22:9). Whenever shalom is used as the gift of Yahweh, His presence is implied. New Testament Usage of Eirēnē Eirēnē is found 92 times in the New Testament and is used often in the greetings of Paul s letters to the churches (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philemon 1:3). The salutation grace to you and peace from God our Father and the Lord Jesus Christ appears in Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, 2 Thessalonians 1:2 and Philemon 3. A derivative of this salutation grace to you and peace from God our Father appears in Colossians 1:2, grace to you and peace in 1 Thessalonians 1:1, and grace to you and peace from Him (Christ) appears in Revelation 1:4. Notice the word order, grace precedes peace, which is significant since we cannot experience peace until we comprehend and then appropriate grace that is extended to every believer through the Person, Work and Life of the Lord Jesus Christ. Charis, grace always precedes eirēnē, peace in his greetings to the churches because God s grace is the ultimate source of true peace and true prosperity, thus the believer must appropriate the grace of God if he is to experience the peace of God in his soul. Eirēnē is used of God as the author of peace (Rm. 15:33; 16:20; 1 Th. 5:23) since God as to His divine nature and essence is peace. The word refers to the reconciliation between the sinner and God through faith alone in Christ alone (Acts 10:36; Rm. 5:1; Eph. 2:14, 15, 17). This reconciliation is presented in the gospel message that God has made a peace treaty with the entire human race and the terms of that peace treaty is accepting the Gospel message through faith alone in Christ alone. The noun eirēnē is used to describe the content of the Gospel message in Ephesians 6:15, which when accepted by means of faith alone in Christ alone results in peace with God. Ephesians 6:15 Also, I solemnly charge all of you to make it your top priority to strap on your own feet combat boots and do it now, equipped with a firm foundation, namely, the Gospel, which produces a peace that is divine in quality and character. (Author s translation) 2013 William E. Wenstrom, Jr. Bible Ministries 11

In relation to the unbeliever, the gospel is God s victorious proclamation of God s love in delivering the entire human race from sin, Satan, his cosmic system and eternal condemnation and has reconciled them to Himself through the death and resurrection of Jesus Christ (1 Corinthians 15:1-4). This reconciliation with God and deliverance and victory over sin, Satan, his cosmic system and eternal condemnation that God accomplished through His Son s crucifixion, burial, death, resurrection and session is received as a gift and appropriated through faith in Christ (John 3:16-18; Acts 16:31; Romans 5:1-2). The peace treaty is the direct result of the spiritual death of Christ on the Cross since it propitiated the holiness of God that expresses itself in righteous indignation against sin and sinners. Therefore, it broke down the barrier, which separated man from God and is composed of the following: (1) Mankind commits acts of sin (Isa. 64:6b; Rom. 3:23). (2) The penalty of sin is spiritual death (Rom. 5:12; 6:23a). (3) All are born spiritually dead at physical birth (Gen. 2:17; Rom. 5:12; Eph. 2:1). (4) Man s relative righteousness cannot compare to God s perfect righteousness (Isa. 64:6a; Rom. 9:30-33). (5) The character of God demands that our personal sins be judged (Isa. 46:9b; 64:6b; Rom. 8:8). (6) Man s position in Adam as a result of the imputation of his sin (1 Cor. 15:22a). The Removal of the Barrier: (1) Redemption resolves man s problem with sin (1 Pet. 1:18-19; Eph. 1:7; Titus 2:14; 1 Tim. 2:6a). (2) The Unlimited Atonement also resolves man s sin problem (1 John 2:2). (3) Expiation resolves man s problem with the penalty of sin, which is spiritual death (Col. 2:14). (4) Regeneration resolves man s problem with being born spiritually dead (John 3:1-18). (5) Imputation resulting in justification resolves the problem of man s relative righteousness (1 Cor. 1:30; 2 Cor. 5:21; Rom. 4:1-5; Gal. 2:16). (6) Propitiation resolves man s problem with the perfect character of God (Rom. 3:22-26; 1 John 2:2). (7) Our position in Christ resolves man s position in Adam (1 Cor. 5:22b; 2 Cor. 5:17). The Author and thus Initiator of the peace treaty is God the Father (2 Cor. 5:18a; Eph. 1:3-7; 2:14-16). Man was totally helpless to make peace with God (Rom. 3:10, 23; 8:5-8; Eph. 2:1) since he was the enemy of God because of his sin and rebellion but God reconciled man to Himself through the death of His Son (Rom. 5:6-10; Eph. 2:1-5). The Lord Jesus Christ is the Mediator of the Peace Treaty (1 Timothy 2:5). The Lord is the peacemaker (Eph. 2:14) since this peace treaty took place was accomplished through Him (2 Cor. 5:19a; Eph. 2:14-16; Col. 1:22; 1 Pet. 2:24). God offers the entire world a full pardon of their sin through faith in Jesus Christ (2 Cor. 5:19b; Acts 13:38; Eph. 1:7; 4:32b; Col. 1:14; 2:13; 1 John 2:12). Therefore, the terms of the Peace Treaty is to believe on the Lord Jesus Christ (Acts 16:31; John 3:16, 36). 2013 William E. Wenstrom, Jr. Bible Ministries 12

At the moment of his conversion, the church age believer was given a royal ambassadorship in which he is to represent the absent Christ who sits as the right hand of the Father and presents the gospel message of peace with God to the unsaved through faith alone in Christ alone (2 Cor. 5:17-21). The spiritual and physical deaths of Christ not only reconciled God to man but also it reconciled the Jew with the Gentile, establishing peace with the two groups. In Ephesians Paul emphasized that salvation was made available to the Gentiles. In Ephesians 2:11-22, Paul teaches that God the Holy Spirit is building a spiritual temple, which is the church and it is composed of both Jew and Gentile races. The church in Ephesus was composed primarily of Gentiles racially rather than those of Jewish descent. Ephesians 2:11 Therefore remember that formerly you, the Gentiles in the flesh, who are called Uncircumcision by the so-called Circumcision, which is performed in the flesh by human hands. (NASB95) The term circumcision refers to people who are Jewish racially whereas the term uncircumcision refers to those people who are not Jewish in racial descent, which is synonymous with the term Gentiles. The term uncircumcision was actually a derogatory term used by the Jews among themselves when referring to the Gentiles. Circumcision is the act of cutting of the foreskin of the male s penis and was given as a sign to Abraham that he was set apart by God and was not given to justify him. Abraham was first justified by his faith and then he was given circumcision as a badge or a mark that he was saved and set apart by God. Your faith in Christ is what is important to God and not whether you are circumcised or not (Romans 3:28-30; Galatians 6:15). Circumcision of the flesh is useless unless there is a circumcision of the heart. Philippians 3:2 Beware of those dogs, beware of those evil workers, beware of the mutilation. (Author s translation) The mutilation was a term used by Paul to mock the Judaizers who taught one must be circumcised in their flesh in order to be saved. The first church council that is recorded in Acts 15 determined that faith alone in Christ alone and not circumcision was the way a person got saved. Philippians 3:3 because we are the circumcision those who are serving (God the Father) by means of the Spirit of God, who are priding themselves in the nature of Christ Jesus, who have no confidence in the flesh. (Author s translation) God is concerned about the condition of the heart and not the male phallus. 1 Corinthians 7:19 Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. (NASB95) 2013 William E. Wenstrom, Jr. Bible Ministries 13

Ephesians 2:12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. (NASB95) In Ephesians 2:11, Paul gives five-fold description of the Gentiles: (1) Separate from Christ : The Gentiles were not saved and under condemnation since salvation is received through faith alone in Christ alone. (2) Excluded from the commonwealth of Israel : The Gentiles were not citizens of the nation of Israel, which God had specifically separated from the heathen to represent Him in the world. (3) Strangers to the covenants of promise : The Gentiles were not the beneficiaries of the four unconditional covenants to Israel: (1) New (2) Palestinian (3) Davidic (4) Abrahamic. (4) Having no hope : The Gentiles were under the deception and tyranny of Satan, in fear of death and having no understanding of the true meaning and purpose of human life, which is to love and serve and worship the Lord Jesus Christ. (5) Without God in the world : The Gentiles did not know or have a relationship or fellowship with the true and living God, the Lord Jesus Christ. Ephesians 2:13 But now in Christ Jesus you (Gentiles) who formerly were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall. (NASB95) Ephesians 2:14 teaches that the Lord Jesus Christ s substitutionary spiritual death on the cross demolished the barrier that separated Jew and Gentile races from being united. Our Lord s death united both Jew and Gentile races and made both groups into one new entity and organic unit. The barrier is a reference to the Jewish Temple, which was divided into various courts: (1) Holy of Holies (2) Holy Place (3) Priests (4) Israel (5) Women (6) Gentiles. A wall, about 3 or 4 feet high, ran through the temple area separating the Court of the Gentiles from the inner court into which Jews only were permitted. This wall contained an inscription, which read: No foreigner may enter within the barricade which surrounds the sanctuary and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death. The inner court is where the worship of God took place and the Gentiles were not allowed but Christ s work has enabled the Gentiles to worship God. Ephesians 2:15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace. (NASB95) The term His flesh refers to the perfect human nature of our Lord. The enmity is a reference to the Mosaic Law. The cause of the enmity was the Mosaic Law, because the Law made a definite distinction between Jews racially and 2013 William E. Wenstrom, Jr. Bible Ministries 14

Gentiles. The Mosaic Law was perfectly fulfilled by the impeccable humanity of Christ in hypostatic union during His First Advent (Rm. 10:4). The Law was designed to show man his total helpless and hopeless condition before a righteous and just God and to lead him to the Savior (Galatians 3:24-25). Ephesians 2:16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity. (NASB95) Ephesians 2:16 teaches that one of the purposes of Christ s death was to not only fulfill the righteous demands of the Mosaic Law but also make effect a reconciliation between the Jewish and Gentiles races into one body. Both Jews and Gentiles were reconciled into the body of Christ through the baptism of the Spirit, which takes place exclusively during the dispensation of the church age. It is accomplished at the moment of salvation when the omnipotence of God the Holy Spirit places the believer in a eternal union with Christ, thus identifying the believer positionally with Christ in His death, resurrection and session (1 Corinthians 12:13). Ephesians 2:17 AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR. (NASB95) Where Ephesians 2:14 teaches that the Lord Jesus Christ is our peace, Ephesians 2:17 teaches that He proclaimed God s peace treaty to those were far away, which refers to the Gentiles and to those near, which refers to the Jews. The Gospel means, good news and is God s victorious proclamation of Christ s death, burial and resurrection, which delivers the believer from the power of the old sin nature and Satan and eternal condemnation. Ephesians 2:18 for through Him we both have our access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household. (NASB95) Paul is teaching the Ephesians that their citizenship is in heaven and they are now members of God s household. Philippians 3:20 For our citizenship exists from eternity past in the realm of the heavens, out from which also we ourselves at the present time are eagerly anticipating as Savior, the Lord Jesus Christ. (Author s translation) Ephesians 2:20 having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone. (NASB95) The phrase the foundation of the apostles and prophets refers to the teaching of the mystery doctrine for the church by the apostles and the New Testament prophets who proclaimed the mystery doctrine for the church age until the New Testament canon was closed in 96 A.D. The Person of Jesus Christ and His teaching is the Chief Cornerstone of the church (Psalm 118:22). 2013 William E. Wenstrom, Jr. Bible Ministries 15

Ephesians 2:21 in whom the whole building, being fitted together, is growing into a holy temple in the Lord. (NASB95) Both Jewish and Gentile believers are said to be growing into a holy temple in the Lord, which is accomplished by growing up spiritually and becoming like Christ (Ephesians 4:11-16). Ephesians 2:22 in whom you also are being built together into a dwelling of God in the Spirit. (NASB95) God does not dwell now in a temple built with human hands but now dwells in His new temple, which is constructed not from inanimate materials but of living believers. God the Father, God the Son and God the Holy Spirit now permanently indwell every church age believer, both Jew and Gentile (Ephesians 4:4-6; Colossians 1:25-27; Romans 8:11). True peace is having a relationship with God, which can only be acquired by an unregenerate human being through faith alone in Christ alone. After salvation, eirene for the believer is the tranquil or serene state or condition of the soul of the believer who obeys the Father s will, which is revealed by the Spirit through the communication of the Word of God (1 Corinthians 14:33). The peace of God is accomplished in the believer in three stages: (1) Positionally: The believer has peace with God because of his eternal union and identification with Jesus Christ, which received through faith alone in Christ alone. (2) Experientially: The believer can experience the peace of God by being obedient to the Word of God. (3) Ultimately: The believer is guaranteed that he will experience permanently the peace of God in a resurrection body. By positionally I mean that God views the believer as being at peace with Him as a result of faith in Christ and his eternal union with His Son, which sets up the potential to experience this peace in time. It also sets up the guarantee or experiencing permanently this peace when the believer receives his resurrection body. After salvation, experiencing the peace of God is only a potential since it demands obedience to God whereas the believer is guaranteed that he will experience the peace of God permanently in a resurrection body. The believer is eternally united with the Lord Jesus Christ at the moment of salvation through the Baptism of the Spirit (Romans 5:1-2; Galatians 3:26-28) and has peace positionally at the moment of salvation. Romans 5:1 Therefore, since we have been justified by means of faith as a source, we, as an eternal spiritual truth, always have peace with God through our Lord who is Jesus, who is the Christ. (NASB95) Galatians 3:26-28 For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with 2013 William E. Wenstrom, Jr. Bible Ministries 16

Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. (NASB95) This eternal union with Jesus Christ serves as the basis for the believer having the privilege and opportunity to have fellowship with God. After being delivered from sin, Satan, his cosmic system and eternal condemnation, in respect to his self, the believer can experience the peace of God in time by having fellowship with God, which is accomplished by obedience to God s Word (Colossians 3:15; 1 John 2:3-5). Obedience to God not only constitutes experiencing the peace of God in time and fellowship with God but also it constitutes loving God (John 14:23-24). Obedience to God also constitutes walking by means of faith (Hebrews 11:8). Obedience to God s Word also constitutes experiencing sanctification. 1 Thessalonians 5:23 Now may the God of peace (eirene) Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. (NASB95) Obedience to God s Word is equivalent to obeying the voice of the Holy Spirit since He reveals the Father s character, will, provisions for doing His will and the consequences for doing His will and not doing His will. The voice of the Holy Spirit is heard through the communication of the Word of God by the believer s divinely ordained pastor-teacher (Romans 8:1-8). When the believer is obeying the Spirit s voice, which is heard through the communication of the Word of God, he enables the Holy Spirit to reproduce the peace of God in him. Therefore, reproducing the peace of God in the believer is one of the objectives of God the Holy Spirit in the process of experiential sanctification and is thus produced by Him (Galatians 5:22-23). The peace of God is also produced in the believer by the Holy Spirit when the believer goes to the Father in prayer in order to worship and adore Him and to present his needs and concerns in life (Philippians 4:6-7). Experiencing the peace of God in time is also accomplished by trusting in the promise that God is for you and not against you (Romans 8:31-39). This promise is based upon the fact Christ has died as the believer s substitute in order that the believer might have fellowship with God. Therefore, the cosmic system of Satan can not give this peace with God since it can only be acquired as a permanent possession through faith alone in Christ alone. Since the believer has peace with God through faith in Jesus Christ and his eternal union and identification with Christ, he has a peace that is unique to God and something the unbeliever does not possess. John 14:27 Peace (eirene) I leave with you; My peace (soul prosperity in the humanity of Christ) I give to you; not as the world gives, do I give to you. Let not your right heart be troubled, nor let it be fearful. (NASB95) 2013 William E. Wenstrom, Jr. Bible Ministries 17

John 16:33 These things I have spoken to you, that in Me you may have peace (eirene). In the world (cosmic system) you have tribulation, but take courage; I have overcome the world (cosmic system). (NASB95) The peace of God is synonymous with the Sabbath Rest in Hebrews 4:1-16, which the believer is urged to be diligent in applying the promises of God so that they might have peace in their souls. The believer who is diligent to enter God s reset expresses faith in God by being obedient to God s Word whereas the disobedient believer will not experience this rest since he is operating in unbelief. Therefore, it is possible to not experience the peace of God in time like the Exodus generation through disobedience, which constitutes unbelief in God s promises. As we noted every believer has peace with God positionally because of his eternal union and identification with Jesus Christ but in order for the believer to experience that peace he must obey God s Word, which constitutes loving God (Deut. 6:5; Mk. 12:28-30; Rm. 8:28). Therefore, believers are commanded in the Scriptures to pursue this peace or soul prosperity that originates from God (1 Pet. 3:11). 2 Timothy 2:22 Now flee from youthful lusts and pursue righteousness, faith, love and peace (eirene), with those who call on the Lord from a pure heart. (NASB95) 2 Peter 3:14 Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless. (NASB95) The peace of God is also experienced by the believer in time by being content with what he has in life. It is also experienced by living life in view of eternity and equating time with eternity, which constitutes true contentment and happiness in life (Phil. 1:21; 4:10-13). Also, the believer is not only commanded to experience the peace of God with respect to his own walk with the Lord but also he is commanded to experience peace with other believers, which constitutes unity in the body of Christ experientially (Romans 12:18; 2 Corinthians 13:11; Hebrews 12:14). The believer pursues this peace by being obedient to the Lord s command to love one another as He has loved you and treating one s fellow human being as God in Christ has treated you, which produces unity experientially among believers (John 13:34). The peace of God is accomplished experientially among believers by exercising patience and tolerance and forgiveness with each other just as God through Christ Jesus exercised these virtues towards all men (Eph. 4:3, 31-32; 5:1-2). When the believer exercises patience, tolerance and forgiveness of his fellow believer because God has exercised these virtues with him, this not only produces peace among believers but also constitutes obeying the Lord s command to love one another as He has loved all believers. The peace of God is experienced 2013 William E. Wenstrom, Jr. Bible Ministries 18

among believers when they reflect God s love in not judging each other regarding non-essentials such food, drink and certain days (Romans 14). Eirene in 3 John 15 Now, in 3 John 15, the noun eirēnē refers to the peace of God that is produced by the Spirit in and among believers. The Spirit does this when believers obey the instructions that He guides John in issuing them in this epistle and specifically, if they continue to obey his teaching to support the itinerant communicators of the gospel and their families which John has put his seal of approval on. The noun eirēnē, peace is a nominative subject meaning that it is performing the action of the verb eimi (εἰµί), will be. Su The singular form of the personal pronoun su means you and is referring of course to Gaius. The word functions as a dative of place indicating that John s Spirit inspired desire was that the peace of God would continue to exist in Gaius soul as a result of obeying John s instructions to support those itinerant communicators of the gospel and their families who John approved of. Ellipsis Be does not translate a word in the Greek text but is added by the translators since they interpret Paul as using the figure of ellipsis meaning that he deliberately omits the third person singular present active optative form of the verb eimi (εἰµί). The verb means to exist and the optative mood of the verb is a voluntative optative expressing John s Spirit inspired desire that the Holy Spirit would continue to produce peace in Gaius as a result of reading the contents of this epistle. The present tense is a customary present used to signal an ongoing state. Thus, John s Spirit inspired desire is that the Holy Spirit would continue to produce peace in Gaius as a result of the latter reading the contents of this epistle. The active voice is stative indicating Gaius existing in the state indicated by the verb. Asyndeton The apostle John is employing the figure of asyndeton at this point in verse 15 in order to emphasize with Gaius that he is transitioning from his Spirit inspired 2013 William E. Wenstrom, Jr. Bible Ministries 19

desire that he would continue to experience the peace of God to a greeting from the Christians John was staying with at the time he wrote this epistle. Philos The plural adjective philos means friends and is a reference to the Christians John was staying with when he wrote Third John. This word is functioning as a nominative subject as indicated by its articular construction. Thus it is performing the action of the verb aspazomai. Aspazomai The etymology of aspazomai is uncertain but it appears from Homer onwards and is used in classical Greek of the customary greeting upon entering a house, meeting someone on the street, or saying farewells. The basic meaning of the word is to embrace. It denotes the embrace of greeting as well as the erotic embrace of love. Gestures probably included embracing, kissing, offering the hand, or even doing homage as to an overlord or king. From this original concrete meaning the more general sense follows: (1) with a personal object, to be fond of someone, to like someone, to agree to something, to pay one s respects to someone (2) with a material object, to give oneself gladly to something, to accept with pleasure a situation or event, to welcome a given factor or a prospect. By extension, the word came to mean to follow eagerly and to be glad about something. Aspazomai in a letter is a greeting from a distance, which is a substitute for greeting and embracing someone in a personal encounter. It expresses sincere attachment in separation and thus serves to strengthen personal fellowship. The custom of epistolary greeting was only gradually adopted in the sphere of Greek and Roman culture. In letters of the pre-christian period greetings are not too common and there are no long series of greetings. Liddell and Scott: (1) welcome kindly, greet (2) received with (3) salute (4) to bid welcome (5) to hail or salute (6) take a farewell (7) kiss, embrace (8) fawn (9) follow eagerly, cleave to (10) to be ready to (Greek-English Lexicon, New Edition, page 258). In the Septuagint, aspazomai appears 8 times in the Septuagint, 2 of which are canonical (Exodus 18:7; Esther 10:3). In Exodus 18:7, the word is used for the Hebrew phrase sha al leshalom, to inquire concerning the welfare or peace. The whole passage introduces fairly fully the customary greetings on a visit. 2013 William E. Wenstrom, Jr. Bible Ministries 20