(J. Mt.)
[1] So Selwyn, Christian Prophets (pp. 133-145), Harnack, Heinrici (Das Urchristenthum, 1902, pp. 129 seq.), and von Soden (History of Early Christian Literature, pp. 445-446), after Renan (L’Église chrétienne, pp. 78 seq.). Von Dobschütz (Christian Life in the Primitive Church, pp. 218 seq.) and R. Knopf (Das nachapost. Zeitalter, 1905, pp. 32 seq., &c.) are among the most recent critics who ascribe all three epistles to the presbyter.
[2] On the early allusions to these brief notes, cf. Gregory: The Canon and Text of the New Testament (1907), pp. 131, 190 seq., Westcott’s Canon of the New Testament, pp. 218 seq., 355, 357, 366, &c., and Leipoldt’s Geschichte d. neut. Kanons (1907), i. pp. 66 seq., 78 seq., 99 seq., 151 seq., 192 seq., 232 seq.
[3] In his ingenious study (Texte und Untersuchungen, xv. 3), whose main contention is adopted by von Dobschütz and Knopf. On this view (for criticism see Belser in the Tübing. Quartalschrift, 1897, pp. 150 seq., Krüger in Zeitschrift für die wiss. Theologie, 1898, pp. 307-311, and Hilgenfeld: ibid. 316-320), Diotrephes was voicing a successful protest of the local monarchical bishops against the older itinerant authorities (cf. Schmiedel, Ency. Bib., 3146-3147). As Wilamowitz-Moellendorf (Hermes, 1898, pp. 529 seq.) points out, there is a close connexion between ver. 11 and ver. 10. The same writer argues that, as the substitution of ἀγαπήτος for φίλτατος (ver. 1) “ist Schönrednerei und nicht vom besten Geschmacke,” the writer adds ὅν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ.
[4] This is the force of the ἡμεῖς in 3 John 9-10 (cf. 1 John iv. 6, 14) “The truth” (3 John 3-5) seems to mean a life answering to the apostolic standard thus enforced and exemplified.
[5] Several of these traits were reproduced in the teaching of Cerinthus, others may have been directly Jewish or Jewish Christian. The opposition to the Messianic rôle of Jesus had varied adherents. The denial of the Virgin-birth, which also formed part of the system of Cerinthus, was met by anticipation in the stories of Matthew and Luke, which pushed back the reception of the spirit from the baptism to the birth, but the Johannine school evidently preferred to answer this heresy by developing the theory of the Logos, with its implicate of pre-existence.
[6] On the vexed question whether the language of this paragraph is purely spiritual or includes a realistic reference, cf. G. E. Findlay (Expositor, 1893, pp. 97 seq.), and Dr E. A. Abbott’s recent study in Diatessarica, §§ 1615-1620. The writer is controverting the Docetic heresy, and at the same time keeping up the line of communications with the apostolic base.
[7] The universal range (ii. 2) ascribed to the redeeming work of Christ is directed against Gnostic dualism and the Ebionitic narrowing of salvation to Israel; only ἡμεῖς here denotes Christians in general, not Jewish Christians. On the answer to the Gnostic pride of perfectionism (i. 8), cf. Epict. iv. 12, 19. The emphasis on “you all” (ii. 20) hints at the Gnostic aristocratic system of degrees among believers, which naturally tended to break up brotherly love (cf. 1 Cor. viii. 1 seq.). The Gnostics also held that a spiritual seed (cf. iii. 9) was implanted in man, as the germ of his higher development into the divine life; for the Valentinian idea cf. Iren. Adv. Haer. i. 64, and Tertull. De anima, 11 [haeretici] “nescio quod spiritale semen infulciunt animae”. Cf. the general discussions by Häring in Theologische Abhandlungen C. von Weizsäcker gewidmet (1892), pp. 188 seq., and Zahn in Wanderungen durch Schrift u. Geschichte (1892), pp. 3-74.
[8] Cf. Denney, The Death of Christ (1902), pp. 269-281. The polemical reference to Cerinthus is specially clear at this point. The death of Jesus was not that of a phantom, nor was his ministry from the baptism to the crucifixion that of a heavenly aeon which suffered nothing: such is the writer’s contention. “In every case the historical is asserted, but care is taken that it shall not be materialized: a primacy is given to the spiritual.... Except through the historical, there is no Christianity at all, but neither is there any Christianity till the historical has been spiritually comprehended.” The well-known interpolation of the three heavenly witnesses (v. 7) has now been proved by Karl Künstle (Das Comma Johanneum, 1905) to have originally come from the pen of the 4th century Spaniard, Priscillian, who himself denied all distinctions of person in the Godhead.