He commendeth Gaiues, for continuing in the truth, and for susteining or succouring true preachers, 9 noting Diotrepes for the contrarie, and praising Demétrius.
1The Ancient, to the dearly beloved Gaius, whom I love in truth.Il seniore a Gaio carissimo, il quale io amo nella verità.THE Seniour to Gaius the deerest, whom I loue in truth.Senior Gajo carissimo, quem ego diligo in veritate. 2Dearly beloved, concerning all things I make it my prayer that thou mayest proceed prosperously and fare well, as thy soul doth prosperously.Carissimo sopr'ogni cosa io fo orazione, perché le cose tue vadan bene, e sii sano, come bene sta l'anima tua.My deerest, concerning al thinges I make my praier that thou proceede prosperously, and fare vvel, as thy soule doth prosperously.Carissime, de omnibus orationem facio prospere te ingredi, et valere sicut prospere agit anima tua. 3I was exceedingly glad when the brethren came and gave testimony to the truth in thee, even as thou walkest in the truth.Mi sono rallegrato molto all'arrivo de' fratelli i quali han renduto testimonianza alla tua sincerità, siccome tu cammini nella sincerità.I vvas exceding glad vvhen the brethren came, and gaue testimonie to thy truth, euen as thou vvalkest in truth.Gavisus sum valde venientibus fratribus, et testimonium perhibentibus veritati tuæ, sicut tu in veritate ambulas. 4I have no greater grace than this, to hear that my children walk in truth.Più grata cosa di questa io non ho, che di sentire, che i miei figliuoli camminino nella verità.Greater thanke' haue I not of them, then that I may heare my children do vvalke in truth.Majorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare. 5Dearly beloved, thou dost faithfully whatever thou dost for the brethren: and that for strangers,Carissimo, tu la fai da fedele in tutto quello, che operi verso i fratelli, e più verso i pellegrini,My deerest, thou doest faithfully vvhatsoeuer thou vvorkest on the brethren, and that vpon strangers.Carissime, fideliter facis quidquid operaris in fratres, et hoc in peregrinos, 6Who have given testimony to thy charity in the sight of the church. Whom thou shalt do well to bring forward on their way in a manner worthy of God:I quali hanno renduta testimonianza alla tua carità davanti alla Chiesa: i quali se provvederai di viatico come per Iddio ben farai.they haue rendred testimonie to thy charitie in the sight of the Church: vvhō, thou shalt doe vvel, bringing on their vvay in maner vvorthie of God.qui testimonium reddiderunt caritati tuæ in conspectu ecclesiæ: quos, benefaciens, deduces digne Deo. 7Because, for his name they went out, taking nothing of the Gentiles.Imperocché pel nome di lui si sono partiti, nulla ricevendo da' gentili.For, for his name did they depart, taking nothing of the Gentiles.Pro nomine enim ejus profecti sunt, nihil accipientes a gentibus.
8We therefore ought to receive such: that we may be fellow helpers of the truth.Noi pertanto dobbiamo accogliere simili persone, affin di cooperare alla verità.Vve therfore ought to receiue such: that vve may be coadiutors of the truth.Nos ergo debemus suscipere hujusmodi, ut cooperatores simus veritatis. 9I had written perhaps to the church: but Diotrephes, who loveth to have the preeminence among them, doth not receive us.Avrei forse scritto alla Chiesa: ma colui, che vuoi farla da caporione, Diotrefe, non vuol saper nulla di noi:I had vvritten perhaps to the Church: but he that loueth to beare primacie among them, Diótrepes, doth not receiue vs.Scripsissem forsitan ecclesiæ: sed is qui amat primatum genere in eis, Diotrephes, non recipit nos: 10For this cause, if I come, I will advertise his works which he doth, with malicious words prating against us. And as if these things were not enough for him, neither doth he himself receive the brethren, and them that do receive them he forbiddeth, and casteth out of the church.Per questo se io verrò, gli rammenterò le opere, che va facendo, con maligne parole cianciando contro di noi: e quasi ciò non gli basti, né egli da ricetto ai fratelli, e rattiene quei, che gli ricettano, e gli caccia dalla Chiesa.For this cause, if I come, I vvil aduertise his vvorkes vvhich he doeth: vvith malicious vvordes chatting against vs. and as though these thinges suffise him not: neither him self doth receiue the brethren, and them that do receiue, he prohibiteth, and casteth out of the Church.propter hoc si venero, commonebo ejus opera, quæ facit, verbis malignis garriens in nos: et quasi non ei ista sufficiant, neque ipse suscipit fratres: et eos qui suscipiunt, prohibet, et de ecclesia ejicit. 11Dearly beloved, follow not that which is evil: but that which is good. He that doth good is of God: he that doth evil hath not seen God.Carissimo, non imitare il male, ma il bene. Chi ben fa, o da Dio: chi mai fa, non ha veduto Dio.My deerest, do not imitate euil, but that vvhich is good. He that doeth vvel, is of God: he that doeth il, hath not seen God.Carissime, noli imitari malum, sed quod bonum est. Qui benefacit, ex Deo est: qui malefacit, non vidit Deum. 12To Demetrius, testimony is given by all, and by the truth itself: yea and we also give testimony. And thou knowest that our testimony is true.A Demetrio è renduta testimonianza da tutti, e dalla stessa verità, e noi pure gli rendiamo testimonianza: e tu sai, che la nostra testimonianza è verace.To Demetrius testimonie is giuen of al, and of the truth it self, yea and vve giue testimonie: and thou knovvest that our testimonie is true.Demetrio testimonium redditur ab omnibus, et ab ipsa veritate, sed et nos testimonium perhibemus: et nosti quoniam testimonium nostrum verum est.
13I had many things to write unto thee: but I would not by ink and pen write to thee.Io aveva molte cose da scriverti: ma non ho voluto scrivertele con penna, e inchiostro.I had many thinges to vvrite vnto thee: but I vvould not by inke and penne vvrite to thee.Multa habui tibi scribere: sed nolui per atramentum et calamum scribere tibi. 14But I hope speedily to see thee: and we will speak mouth to mouth. Peace be to thee. Our friends salute thee. Salute the friends by name.Ma spero di vederti tosto, e parleremo a faccia a faccia. Pace a te. Gli amici ti salutano. Saluta gli amici a uno a uno.But I hope forthvvith to see thee, and vve vvil speake mouth to mouth. Peace be to thee. The freendes salute thee. Salute the freendes by name.Spero autem protinus te videre, et os ad os loquemur. Pax tibi. Salutant te amici. Saluta amicos nominatim.
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Challoner
No greater grace. That is, nothing that gives me greater joy and satisfaction. (Challoner)
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Witham
Taking nothing of the Gentiles. These ministers and preachers of the gospel, whom St. John recommends, took care, as St. Paul did, not to take any thing of the Gentiles, to whom they preached, lest they should be thought to preach to get money by it. But he puts Gaius in mind, that by assisting such men, he would become a fellow labourer in the gospel, and have a share in their reward. (Witham)
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Witham
Diotrephes....doth not receive us, nor those we recommend, but prattles and talks against me. We know no more of this man, nor of Demetrius, of whom St. John gives so favourable a character. (Witham)
Ven. Bede
It seemeth, saith Ven. Bede, that he was an arch heretic, or proud sect master---upomneso. I will rebuke them, and make them known to be wicked. (Ven. Bede)
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Menochius
This was a very usual salutation among the Jews, by which they wished every possible blessing might come upon their friends they thus saluted. (Menochius)
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No greater grace.... that is nothing that gives me greater joy and satisfaction.
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Diotrephes who loveth.... This man seemeth to be in power, but not a friend to the faithful; therefore this part of the letter might be an admonition to him from the apostle.
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THE CATHOLIC EPISTLE OF ST. JUDE
St. Jude, who wrote this Epistle, was one of the twelve Apostles and brother to St. James the Less. The time it was written is uncertain: only it may be inferred from verse 17 that few or none of the Apostles were then living, except St. John. He inveighs against the heresies and wicked practices of the Simonians, Nicolaites, and Gnostics, etc., describing them and their leaders by strong epithets and similes, He exhorts the faithful to contend earnestly for the faith first delivered to them and to beware of heretics.
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pleasure.
〈Greek〉
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A great grace to be beneficial to strangers, specially to them that be of our Catholike faith and suffer for the same.
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It seemeth (saith S. Bede) he vvas an Arch-heretike or proud Sectmaister.
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That is, I vvil rebuke them and make them knovven to be vvicked. Bede.
commonebo. 〈Greek〉
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St Jerome † AD 420 The Letters of St. Jerome 146
… One of his letters begins thus: “The presbyter unto the elect lady and her children whom I love in the truth;” and another thus: “The presbyter unto the well-beloved Gaius whom I love in the truth.”
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St Augustine of Hippo † AD 430 The Confessions 9.4
… angry with myself in my chamber, where I was inwardly pricked, where I had offered my “sacrifice,” slaying my old man, and beginning the resolution of a new life, putting my trust in Thee, —there hadst Thou begun to grow sweet unto me, and to “put gladness in my heart.” And I cried out as I read this outwardly, and felt it inwardly. Nor would I be increased
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Tertullian † AD 220 The Prescription Against Heretics 20
… Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion, and title of brotherhood, and bond
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1. To Gaius, the Greek form of Caius. Who was this Caius? Lucius Dextor in his "Chronicle" thinks he was the son of Caius Oppius, the centurion. He thus writes concerning him: "S. John the Theologian wrote from Ephesus to the Spaniard Caius, the son of Caius Malacitanus, the centurion, and brother of Demetrius, a hospitable man, whose father was afterwards Bishop of Milan. Now Diotrephes hindered the guests who were coming into the Spains for the sake of pilgrimage. This wicked bishop was afterwards deposed on account of his crimes and his pride. There was a pilgrimage from many other places to the holy places of Spain from the very times of the Apostles, when Caius Oppius the centurion supported the pilgrims. This Caius was domiciled at Corinth, but of Spanish descent. He also liberally entertained in his house the blessed Paul when he was returning from Spain, and he invited John when he was going redeuntim into Spain after his exile. He accompanied John, and was at Rome until the time of Hyginus. After that he went to Milan, and being made Bishop there died in the Lord." So also Onuphrius in his "Chronicle" makes Caius the third Bishop of Milan. But he says he was a Roman, not a Spaniard.
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2. Bede, the Gloss, Ambrosiaster, and many others think that this Caius was the Corinthian, of whom S. Paul, writing from Corinth to the Romans, says (Rom 14:23), "Gaius, wine host and of the whole Church " (as Bede and the Greek read), "salutes you." This was because of his hospitality in receiving any members of the Church into his house. In like manner, S. John here warmly commends this Caius for his hospitality. S. Paul also says of Caius (1Co 1:14), "I baptized none of you save Crispus and Gaius." Moreover, S. Athanasius, in his Synopis, testifies that this Caius was an intimate friend of S. John's, and that he wrote his Gospel at S. John's dictation. Mariana and Serarius add that this Caius is the same as he to whom four Epistles of S. Dionysius the Areopagite are extant. They are inscribed to Caius the Therapeutes, i.e. the Essene, or monk. It is considered to favour this idea that S. John writes to his Caius in ver. 11, "He that doeth good is of God: he that doeth not good hath not seen God." For the Therapeutæ, giving themselves up continually to pious contemplation, by this means saw God. From hence they were called Seers, like the Prophets of old.
Ver. 2. Concerning all I make prayer that thou mayest prosper and be well, &c. The meanin is, I wish that thou in all things mayest be well and prosper, as now indeed thy soul, i.e. thou thyself, art well and dost prosper in all things. For God does prosper thee in all things both in mind and body. He blesses and enlarges thy family, thy servants, thy friends, thy riches, and all that thou hast, because thou expendest it in God's service, and in providing for the ministers of the Church and the poor. Thus God blessed all good men, and made a hedge about His friends in the old time, as Abraham (Gen. xxii. 17), and many more.
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Ver. 3. I rejoiced greatly when the brethren came and bore witness to thy truth. Vulgate. Truth here in the first place means the faith. "They testify that thou dost constantly persevere in Christian faith and doctrine through all persecutions." 2d This truth means moral conduct. "They testify that thou livest according to the faith and truth of the Gospel, that thy character is conformable to the Gospel which thou professest." 3d Truth in this place may be taken to mean charity and beneficence. For this is especially taught and sanctioned by the truth of the Gospel. 4th. Truth may be put for sincerity and candour as opposed to hypocrisy and dissimulation. "They testify that thou art in all things candid and sincere."
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Ver. 4. Greater grace than these I have none. (Vulgate.) That is, nothing can be more grateful or pleasing to me than that they so act that I may hear they are walking in the truth that I have spoken of. Instead of χάζιν, grace, some Greek MSS. read χάζαν, joy. This is followed by the Syriac. S. Jerome on the 5th chapter to the Ephesians mentions that celebrated axiom of Christ, "Never be joyful except when ye shall see a brother in charity."
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Ver. 5. Dearly beloved, one thou doest faithfully, &c. Faithfully, i.e. thou actest in a Christian manner, thou doest that which becometh a believer, by showing hospitality towards and nourishing the faithful, especially pilgrims and strangers. For hospitality was of old most highly esteemed by Christians. It was a sure mark and sign of Christian faith, as the heathen Lucian testifies (in Peregrino). 2d Faithfully in this place not only signifies the faith, but also the fidelity of Caius. Thou art faithful to Christ. Thou fulfillest indeed that which thou hast promised to Christ in thy baptism. Listen to Tertullian recounting hospitality amongst the notes of the faithful (de Præscrip. c. 20): "Amongst the many and notable marks of the Church there is one prime note handed down by the Apostles by which all the chief and Apostolic Churches prove their oneness and their unity. This mark is the communion of peace, the attestation of brotherhood, the mutual bond (contesserationem) of hospitality. And the one principle which governs these rules of hospitality is the one tradition of the same Sacrament." He makes use of the word contesseratio because of the tessera, or sign, which Christians were wont to exhibit to Christians to show that they were Christians, that so they might be received to brotherly hospitality. The heathen had similar tesseræ, or mutual tokens and pledges of hospitality. It was because the heathen discovered, and used these Christian tokens for purposes of deceit, as Lucian tells us Peregrinus did, that the Council of Mie substituted commendatory letters instead of tesseræ. On which see Baronius.
And this to strangers, Greek καί είς τοὺς ξένους. The καί here means especially. Thus Christ says, "Tell the disciples, and, i.e. especially, Peter." (Mar 16:17.) Moreover, by peregrini here we may understand with Bede apostolic men who went about spreading the Gospel. Also Christian exiles proscribed by the Gentiles.
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Ver. 6. Who have borne testimony to thy charity in the face of the Church. For of old the bishops and presbyters used to invite guests who came to give a sermon or exhortation in the church. And when they did this they would praise the charity and hospitality of Caius, of which they had experienced elsewhere. This duty of allowing hospitality to guests is spoken of by S. Clement (lib. 2 Constit. 62), and is sanctioned by the 4th Council of Carthage, cap. 4.
Whom if thou bring forward on their journey after a godly sort thou shall do well. (E. V.) To whom doing good thou shalt lead (deduces) worthily of God. The meaning is, To whom, if thou continuest to show kindness by receiving them to hospitality, thou wilt cause their journey to be easy, so that they will be able to reach the place whither they are going. This is a pious work and worthy of God. The word translated deduces in the Vulg. is πζοπέμψας in the Greek. It does not mean that S. John wished Caius personally to accompany his guests, but it refers to his affording them provisions for their journey, and other things, such as guides and letters of introduction.
Worthily of God. As it is worthy of God that His worshippers should treat worthily other worshippers of Him, honouring them as ministers of God, and honouring God in them, by treating them charitably and reverently as befits servants and members of Christ. As Christ saith, Mat 10:40, "He that receiveth you receiveth Me. He that receiveth Me receiveth Him that sent Me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward." Moraliter: let every believer examine himself, and see whether his works be full, perfect, and of such excellence as to be worthy of God; whether his charity be like to the charity of God and Christ; whether he live and act worthily of Christ. The gift which thou presentest to a king must not be of some mean sort. It should be excellent and regal. What then does it become us to offer unto God, who is King of kings and Lord of lords? This is what S. Paul admonishes the Ephesians (iv. 1.), "I, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called."
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Ver. 7. For they have gone forth on behalf of His name, viz., that they might preach the name of God and Christ, says Bede. Or else because for His name they have been driven into exile. The first of these is the more probable reason. And it is strengthened by what follows.
Taking nothing of the Gentiles. Because without price they preach the Gospel to the Gentiles, that they may not seem to gain any profit by the Gospel.
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Ver. 8. We therefore ought to receive such. The Greek for receive is κατα λάμβανίν. This means, not to wait until they come to us, but to prevent them, to invite them to our house, yea, to constrain them to come in. Œcumenius says, as the disciples constrained Christ at Emmaus (Luk 24:29). Moreover to receive and reception means in Scripture every sort of kindness and protection, care and assistance.
That we may be fellow-workers with the truth, by ministering necessary things to those who preach the truth or who suffer exile or tribulation for the truth's sake. Observe: S. John by many arguments stirs up Caius to persevere in his liberality to pilgrims. 1st He praises his generosity because also his guests praised it before the whole Church. (Ver. 3.) 2d Because it was a work befitting a Christian believer. (Ver. 5.) 3d Because it was a work worthy of God. (Ver. 6.) 4th Because it was done to those who made known the name of God. (Ver. 7.) 5th Because it was done to those who were forsaken or despoiled by other Gentiles. (Ver. 7.) 6th Because by this means they became fellow-workers with the truth and the Gospel, and preached it themselves through the preachers and confessors whom they received and nourished. Moreover, when S. John exhorts Caius to persevere in hospitality he makes use of the first person, "we ought therefore," that his exhortation may be sweeter and more powerful. Certain it is that S. John was very hospitable to pilgrims. For he was the Bishop of Ephesus, and in that capacity was wont to dispense the goods of the Ephesian Church to the poor and strangers. Moreover, Bede says that S. John, like S. Paul, lived by the labour of his hands.
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9. I would have written, it may be, to the Church. The Greek is έγζαψα, i e. I have written. So Erasrnus, Cajetan, Vatablus, Clarius, who think the Vulg. of this passage is corrupt. But Gagneius, Serarius, &c. think the translator's reading was έγζαψα άν, or at least that άν ought to be understood. They think this for three reasons: 1st Because it gives the better meaning. "I would have written, but I have not written, because that proud Diotrephes receives neither us, nor our letters." 2d Because there is no extant letter of S. John to a church. 3d Because the Syriac version entirely supports this reading. It is, I was seeking, or desiring to write to the Church, but he who loves to be first among you, Diotrephes, receives us not. But he who loves to bear the primacy among them, i.e. in the Church. This Greek is φιλοπζωτέυων, ambitious of the primacy. Wherefore Diotrephes seems to have been either a bishop, or else some powerful and arrogant man, who was fond of domineering in the Church, and arrogated to himself episcopal rank. Bede adds that he was a heresiarch. But S. John intimates nothing of the kind; indeed rather the contrary. For had he been a heresiarch S. John would have dealt much more severely with him, and have excommunicated him, as S. Paul did Hymenæus and Alexander. (1 Tim. 20.) Diotrephes then hated S. John, not because he was heretic, but because he was ambitious. For he saw that S. John resisted the pre-eminence which he coveted.
Diotrephes: Vatablus thinks this was an appellative name, meaning full of boasting and arrogance. For of old those who were puffed up by the nobility of their extraction were accustomed to be called διοτζεφει̃ς, i.e. nourished by Jupiter. But L. Dexter, with more reason, thinks that it was a proper name, or rather one given him. For he, boasting of his riches and birth among the heathen, colled himself by a heathen name, Diotrephes, or a son of Jove. Moraliter: they imitate Diotrephes who covet benefices and prelacies, and assert that they are their due because of their nobility and their wealth, whereas Christ chose for His Apostles the ignoble and the poor. Again, those temporal princes and nobles imitate Diotrephes who having no rights of patronage in conferring benefices usurp and invade them, or abuse them by domineering over the clergy. Receives us not: i.e. our apostleship and authority, our letters and our precepts. For it was part of the bishop's office to receive the letters addressed to his Church, and to read them publicly to the faithful. For he was, as it were, the head and primate of the Church.
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Ver. 10. I will remember his works. Some read, though incorrectly, I will remove his works. Others read, I will mark his works; others, I will judge. Observe S. John's gentleness in rebuking and correcting.
Prating against us with malicious wards, i.e. raising calumnies against, detracting and maligning me. The Greek is φλυαζω̃ν, to trifle, babble, prate.
Neither doth he himself receive the brethren, i.e. orthodox Christians. He receives none but the pseudo-Christians of his own party.
And those who do receive them he casts out of the Church, both from the place and assembly of the Church, especially the agape and feast after the Eucharist, and also from the company of the faithful by excommunicating them.
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Ver. 11. Do not imitate the evil: do not imitate the proud, impious, and inhospitable Diotrephes, even though he does occupy the chief place in the Church, but rather imitate the humble, pious, and hospitable Demetrius, of whom in ver. 12.
He who does good is of God, &c. This is especially applicable to the good of kindness and beneficence. And this is the chief meaning of the Greek α̉γαθοποιει̃ν, which is to benefit, or do a kindness to any one. For S. John is here treating of kindness and hospitality. For this he praises Caius, whilst he condemns the unkindness of Diotrephes. He is alluding to what he says in his first Epist. iii. 6. The meaning is, He who does to them that need—as, for instance, by receiving guests and pilgrims, as thou doest, O Caius—is of God. He knows, loves, and worships Him. But he who does ill to his neighbour, as Diotrephes does, is not of God: he neither sees, nor hath seen Him: that is, practically, he does not know God, because he does not love, imitate, or worship Him. Although indeed every virtue is of God, the words especially apply to charity and beneficence. For it is an attribute of God that He communicates Himself and His good things, and doeth good. The reason is, because it is a property of God so to abound in all good that He overflows, and pours out his goodness by bestowing it upon others. He therefore that shows kindness is a child and an imitator of the good and kind God.
He that doeth evil hath nor seen God. The direct antithesis would have been, is not of God, but S. John amplifies, saying, so much is he not of God, that he does not see, i.e. practically know God. He who is unkind, and does evil to his neighbour, does not truly see, i.e. know God practically, because he does not acknowledge God's infinite and unceasing kindnesses to himself, so as to show himself grateful for them by showing kindness to others for God's sake. S. Dionysius, writing to the same Caius, the Therapeut, i.e. the Seer and Contemplative, which is the reason why the Apostle speaks of seeing God, alludes to these words of the Apostle. And he explains in what way good and perfect men, especially Therapeuts like Caius, see God: "If there be any one who when he has seen God has understood what he has seen, he hath not seen Him, but something of Him which is and is known. But He Himself being placed on high above all understanding and all being, far surpasses all understanding." For God being in Himself invisible transcends all things, and inhabits the unapproachable light, which is to us impenetrable darkness, as the same Dionysius teaches elsewhere. He proves the same thing by the example of S. Paul, who, although he was rapt up to God, nevertheless declares that God surpasses all understanding and knowledge. Hence also our John the Evangelist says in his Gospel (i. i8), "No man hath seen God at any time," namely, by any clear vision. For men have seen Him imperfectly by faith, according to the words, "now we see through a mirror in an enigma." (1Co 13:12. Vulg.)
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Ver. 12. To Demetrius testimony is borne by all, concerning his hospitality, probity, and all other Christian virtues. He proposes him therefore to Caius for imitation and assistance. Our Serarius conjectures that this Demetrius was the same as the chief of the craftsmen of Diana, who raised a tumult against S. Paul at Ephesus (Acts xix. 24), who afterwards repented, and changed his persecution for the propagation of the faith. But there is no mention of this in any ancient history.
And by the truth itself: the testimony of men may be erroneous, but the testimony of the truth can never be deceptive. The truth bears testimony to Demetrius. That is, Demetrius leads a truly Christian life, and does Christian works. His life therefore is a true witness to his virtue. We also bear witness, which is most weighty and certain, inasmuch as it is episcopal, apostolic, and canonical, as being that of one of the sacred writers.
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Ver. 14. Salute the friends by name. The Syriac renders this verse, The friends pray for your peace: pray for the peace of the friends, for every one by name. THE END
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2. Carissime f de omnibus orationem facio, prospere te ingredi, etc. Sensus videtur is, quem hunc fere in modum explicat Beda: Deum oro de omnibus rebus, et spirirualibus nimirum, ct ten.poralibut;, ut in utrisque te pros}»ere agere faciat, utrisQue valere: continuando nimirum tibi salutem animae, quam dedit per gratiam; continuando etiam incolumitatem corporis, et lerum temporalium affluentiam, quibus in Dei servitutem bene utelis; haec, inquam, continuando, eicut prospere agit anima tua, id est sicut hactenus, Dei beneficio, est prosper tuaram rerum status, in primis secundum spiritum, deinde secundum caetera.
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3. Gavisus sum valde, venientibus fratribus, etc. Antequam ad perseverandum in operibus misericordiae Cajum exhortetur, hoc versu et duobus seqq. prius eum de iis, quae eo usque fecerat, collaudat, seu potius Dei gratiam in ipso depraedicat, per quam adeo beneficus in pauperes Christianos soleat esse. Et haec laudatio est tacita ad Deum gratiarum actio. Conterantur, quae dicta sunt ad Epist. 2. V. 4., quibus illud explicatur, quod hic dicitur: Gavisus sum vulde. Ciijns spirilualis gaudii materiam exponit verbis sequentibus: Venientibus fratribus etc., quasi dicat: Hoc tibi gratulor, hoc mihi fuit gaudio, hoc nomine Deo egi et ago gratias, quod in pauperes Christianos soleas esse adeo beneficus, sicut illi ipsi nobis retulerunt, qui istinc ad nos venerunt, tuam beneficentiam experti. Hanc beneficentiam Apostolus vocat vtritatem, bis verbis: Et testimo-' nium perhibentibus veritati tuae, quia verum et nomine suo dignum Cbristianvm non facit sola fides, sed bona opera fidei adjuncta; inter quae eminent officia caritatis. Hinc intelligetur illud hujus versus extremum: Sicut tu in veritale ambulas. Nimirum is ambulat in veritate, qui in recta fide et sincera caritate non solum manet, sed etiam proficit. Confer, quae dicebantur ad versum illum 4. Epist. 2.
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4. Mnjorem horum non habeo gratiam. Veteres concordantiae Bibliorum, collectae ab Hugone Carensi, Cardinali, ex familia sancti Dominici, constanter legunt: Mojus his non habeo gaudium. Tribus enim locis haec lectio in illis concordantiis reperitur; scilicet verbo: Major, verbo: Habeo, verbo: Goudium j et Isidcrus Clarius te.stis est, sibi visos veteies Latinos codices, qui sic haberent. Habent ita etiam Biblia Complutensia, et regia inde orta. Quae omnia si considerari potuiesent a Correctoribus Homanis, vix dubium est, Cardinalis Hugonis lectionem in textura faisso recepturos; utpote quam satis liqueat esse germanam nostri interpretis scripturam, eamque dilucidara, et Graeco codici plane conformem. Diversitas haec inde nata est, quod pauci quidam rainus correcti codices Graeci hic legunt: X^9^^y quod sonat graliam; cum plerirjuo omnes habeant: ^apav, gaudium. Unde flaxerunt duae divorsae interpretationes Latinae, quarum ea, quae est deterioris lectionis, plerosque codices nostros, qui hodie sunt in manibus, occupat. Quo loco obiter monendi sunt omnes critici librorum correctores, ut cmcordantias Bibliorum veteres relinquant intactas, eo quod nos docri,Tnt, quid in suis antigraphis legerit Cardinalis Hugo illic, ubi est scriptirae seu lectionis diversitas; eaque de causa vetusti exemplaris loco nobis esse debeant, et quidem in?igais, quoniam moliorem multis in locis lectionem exhibent, quam vulgo triti codices. Id quod in hisce etiam Cummentariis saepo fuit observatum.
Quam ut audiam, iilios meos in veritate ambulare. Hujus partis sensus manifostiis ost ex dictis ad versura praecedentem.
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5. Carissime, fideliter facis, quidquid operaris infratres. Fideliter facis, Graecus ad verbum sonat: fiJele facis, id est, rem facisfidelem, facis rem viro fideli dignam, nt exponit Oecumenius; facis rem vere Christianam, quidquid operaris in fratres f hoc est: Qaandocumque opera misericordiae oxerces in paup'U'e9 vol alioqui indigentes Christi discipulos, homines Christianos, Atque ex isto et similibus Scripturae locis illud fluxit, quod apud veteres Ecclesiae scriptores Eleemosyna vocetur operatio; ut apud Tertullianum lib. de Idololatria, in fine, et contra Marcionem lib. 4. Sanctus etiam Cyprianus in tract. da opere ot eleemosynis, passim, quando bona npera nominat, intelligit eleemosynnm. Imitatur hoc Prudentius, quando in Psychomachia avaritiae opponit operatioaem) ubi ait: Cum subito in medium, etc. Sanctus etiam Leo sorm. de octo beatitud. in oxplicat. quintae: Secura esto operati" tium fides, etc.
Et hoc in peregrinos. Illud hoc non est in Graeco, et nonnihil turbat sensum. Videtur enim Apostohis duo quaeddm commem;)rare; scilicet Caji beneficentiam in pauperes Christianos suae civitatis suaeque gentis, item in Christianos peregrinos seu extraneos, qui illuc adveniebant. De istis autem peregrinis sabjicit, quod in gratiarum actionem Deo, et in exemplum atque aedificationem fidelium bencficentiara Caji in pablieo Ecclesiae conventu narravorint. Hoc est enim, quod sequitur:
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6. Qui testimonium reddiderunt ca" ritati tuae in conspectu Ecrlesiae. Per illud, quod hic dicitur: Carifati twie, nimirum operibus ipsis declaratae, confirmatur expositio, quae supra data ost v. 3. et 4. de veritate, et quae de fide V. 5. Haec est enim veritas, haec fiies, quae vere faciat Christianum, caritas in Deum ct proximos sanae religioni adjuncta. Tum addit Apostolus, loquens de iisdem peregr"nis:
Quos henefacies deducens digne Deo. Ita logitur in libris Latinis melioribus, conformiter Graecis, et ita est in textu Lirani et Thomastri. Sensus et planus ordo verborum est hic: Qaos si digne Doo dedtixeris, rem bonam feceris et tua pietata dlgnara. In his ergo verbis, item V. 8. et 11., est adhortatio, qua Cajum monet Apostolus, nt pergat esse sui similis in beneficentia erga eos, qui indiguerint; ac particulariter erga hos ipsos peregrinos, de quibus verbis praecedentibus. Unde conjectare possumus, quod per istos ipsos Epistolam Cajo miserit. Caeterum, quod ait: deducens digne Deo, quid sibi velit, est paulo accuratius intuendam. Nec enim existimare deberaas, quod hoc loco, et in Actis Apostolorum ac in Paulinis Epistolis, ubi passim fit mentio deductionis, ea non aliud sit, quam nos vulgo intelligamus, scilicot qaempiaui proficiscencem honoris causa aliquo usque comitari; sed est praeterea, subministrare sumptus profectioni necessarios. Sic exponit etiam Liranus, et recte; nam sic esse intelligendum, innuit nobis id, quod hic additur: digne Deo, id est sicut decet et dignum est deducere filios Dei, fideles Christi. Sicut Paulus Apostolus ad Rom. 16., dum eis commendat Phoeben, Diaconissam Ecclesiae Cenchreensis, ut eam excipiant in Domino, addit: digne sanctis, id est sicut decet excipi sanctos fideles Christi et in ejus Ecclesia ministros. Quod hanc deductionem sic intelligat Apostolus Joannes, magis etiam manifestum. fil ex ratione, quam subdit.
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7. Pro nomine enim Ejus profecti sunt, nihil accipientes a gentibus. Pro nomine Ejus, Dei scilicet, de quo dictum erat: digne Deo. Videtur autem esse nomen personale hoc loco, et verificari de Christo Dei Filio. Apud Bedam quidem, et in plerisque Graecis non est istud: ejus, sed idem Beda monet, esse subaudiendum hoc: Domini Jesu Christi. Hac enim subauditione solere uti veteres Christianos. Id quud potest probabilitatem accipere ex simili quodam, quod setnomen, etc, ubi, sicut in Clementinis et Uielioribus libris nostris nihil addi- r, neque Hebraice aut Graece. Sed B. Augustinus in Locut.: Manifestum est, ait, nomen Dei eBdQ iuteWigendum, cui maledixit. Quod ait Apostolus, istos profectos pro nomine Domini Jesu Christi, potest bifariam expcni, ait Beda: videlicet aut ut, praedicaturi nomen et Evangelium Ejus, sponto sint profecti ad gentiles convertendos; aut ut propter fidem et confessionem nominis Christi per suos contribules patria fuerint expulsi. Similiter, quod sequitur: Nihil accipientes a gentibus, ambiguum est, an de gentibus ad fidem Christi jam conversis accipiendum sit, an de nondum conversis; et uterque intellectus sua nititur probabilitate. IlJo modo sensus est, quod hi, quamvis ^nuntiassent et deinceps forent annuntiaturi gentibus Evangelium seu fidem Christi, essentque jam complures gentilium eorum praedicatione conversi, nihil tamen ab iis exigere vel accipere voluerint necessariae sustentationis; hac scilicet de causa, ne quod offendiculum darent Evangelio Christi. Sicut et Paulus iu Asia et Achaja sine sustentatione, quae a gentilibus conversis praeberetur, Christum annuntiavit, quia ethnici non assueverant, suos magistros alere, et quia pseudapostoli sine eorum, quos docebant, gravamine suas doctrinas disseminabant. Qua de re multa sunt apud Apostolum 1 Cor. 9., 2 Cor. 11, 7. et De gentibus autem nondum conversis si sermo sit, tunc significatur, quod isti peregrini, quamvis egerent quacumque tandem ex causa, nihil tamen ab ejusmodi gentilibus accipere, nedum petere voluerint, ne ii scandalizarentur et longius a Christiana religione averterentur. Dixissent enim: Ecce nuUa est caritas inter Christianos, coguntur peregrini et alii p*auperes eorum ad nos confugere, egestate alioqui conficiendi. Itaque male audisset Christiana religio, si isti peregrini quippiam necessariae sustentationis ab infidelibus gentilibus accepissent. Hic intellectus potest confirmari per id, quod PauUis Apostolus scripsit 1. Thess. cap. 4.: Rogamus vos, fratres j etc., et ut honeste ambuletis ad eos, qui foris sunt, et nullius aliquid desideretis, id est, et ut ab iis, qui foris sunt, nihil »d sustentationem pertinens petatis, videlicet ne illi scandalizentur, quod vos non operemini manibus, et sic vit;ie necessaria paretis: aut, si id nequeatis, scandab'zentnr, quod alii Christiani non tribuant vobis necessaria. Utraque expositio bene probabilis est, nec satis liquot, utra sit praeferenda.
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8. Nos ergo debemus suscipere hujusmodi, ut cooperatores simus veritatis. Conclusio est hujus exhortationis, cum adjecta nova ratione. Ergo, ait, ne isti, inopia codcti compellantur necessaria petere a gentilibus, slvo coaversis, sive nondum conversis, quorum utrumvis sit futurum cum scandalo infirmorum: nos debemus suscipere hujusmodi, pauperes Christianos, gui pro nomine Jesu proficiscuntur quopiam alio, sive hac, ^ive illa de causa id faciant, de qua dictum est in expositione versus praecedentis. Ut couperatores simus verifatis, fidei scilicet, quam tales vadunt annuntiatum inter gentes, vel quam tales sunt professi inter impios, etiam cum bonorum omnium jactura, et cum exsilio; juxta illud versus praecedentis: Pro nomine ejus profecti sunt, alio atque alio modo intellectum. Qui autem sic coopeiatur veritati, accipiet a Deo mercedem tamquam et ipse partem habens in hoc bono opere, dum illud facientem fovet et sustentat. Qui recipit Prophetam in nomine Prophetae, mercedem Prophetae nccipiet; qui recipit justum in nomine justi j mercedem justi accipiet, ui promittit Dominus Matth. 10. Pulchre Venei'abilis Beda hoc loco: Divites sese virtutibus pauperum spiritualia dona habentium inserunt, dum iisdem sanctis pauperibus de suis divitiis impertiuntur. Restat illud exiguum vocabulum: Nos, in fronte hujus versus collocatum, quod duas nobis exhibet quaestiones. Prior est, quos intelligat Apostolus per istud: nos, an Chiistianos quoslibet, qr.ibus essent facultates, an solos Christianos ex Judaeis. Dicendum vero est, quod haec paiticula sit accipienda juxta interpretationem illius, quod praecessit: a gentibus, ut conformis sibi sit tota expositio. Igitur si illic de gentibus adhuc infidelibus est sermo, tum istud: Nos, accipietur juxta priorem modum. Si vero de gentibus jam conversis, juxta posteriorem. Constat quidem, quod Apostobis sub illo: Nos, compreherdat Cajum, cui ista scribit; sed non liquet, an is fuerit Christianus ex Gentili, an ex Judaeo. Posterior quaestio est, quomodo Joannes Apostolus sese numeret inter eos, qui debeant pauperum Christianorum necessitatibus subvenire, ijutim Apostoli jam multo ante dixissent Domino: Ecce, nos reliquimus omnia, et secuti sumus te. Respondet Venerabilis Beda his verbis: B. Joannes, qui omnia })ropter Christum dimiserat, jungit se personae fidelium Jivitum, ut ita eos reddat alacriores ad miserendum pauperibus et puregrinis. Sed quaeritur, quomodo sermo Apostoli veritatem habeat. Poterat responderi, Apostolum in his verbis uti figura communionis, de qua aliquid dictum est Epist. 2. vers. 8. sub finem annotat. Sed aptius ad rem respondebitur, Apostolos ex bonis, quae a fidelibus erant oblata in communem fraternitatis usum, sicut alia misericordiae opera, ita et viatici praestationem et hospitalitatem exercere potuisse, debuisse atque consuevisse. Nam profecto Apostoli, Episcoporum primi, suis constitutionibas exigebant ab Episcopia, ut essent hospitales, 1 Tim. 3., Tit. 1. Addit recte Liranu.s, quod etiam illi, oni nullam bonorum communium curam habent, vere dicuntur talia in pauperes facere, quando suo hortatu permovent divites ad faciendum.
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9. Scripsissem forsitan Ecclesiae; sed is etc. Videtur esse occupatio tacitae objectionis. Potuisset enim Cajus dicere, istos peregrinos fuisse potius commendaudus toti Ecclesiae, in qua degeb.it ipse Cajus, sive ea fuerit Corinthiaca, sive alia; tum ad subsidia cumulatius iis conferenda, tum ne ipse solus oneraretur. Praeoccupat hanc objectionem B. Joannes, dicens, id fuisse futurum frustraneum, eo quod praefectus illius Ecclesiae parvi faceret Apostolum Joannem, ideoque nullo fructu futuram eam, quae Ecclesiae fierel, scriptionem. Describit autem mores istius praefecti, idque sine peccato detractionis; tum quia erat publicum, qualis esset; tum quia Caji intererat, id moneri; tum ne illi pareret, aut sese conformaret (infra vers. 11.), praesertim quia fidei et verae pietatr noxius crat iste Diotrephes, et fructum praedicationis Evangelicae impediebat ejus auctoritas. Quae causae leguntur apud Bedam, Oecumenium, Liranum et alios. Tria autem sunt, quae B. Joannes taxat in isto homine hoc versu ©t fleq., ambitio, maledicentia in Apostolum, inhospitalitas in pauperes Christi; sed haec omnia cx una radice videntur orta fuisse, nimirnra haeresi. Nam fuit?se haereticum, omnino videtur, et hanc opinionem indicat Oecumenius, exprimit autem Venerabilis Beda, et ex eo alii. Oredibile est, fuisse quempiam ex illis Judaeis titulo tenus Chrisitianis, qui Christi fidem ita suscipiendam putabant, nt simul servaretur lcx caeremonialis Mosi. Neque enim initio Christianae religionis ea majores ullos in doctrina adversarios passa est, quam istos Judaizantes; ut ex Epiphanio discere possumus, haer. 28. 29. 30., quae sunt Cerinthianorum, N;izaraeorum et Ebionitarum. Horum Judaizantium magistros solet Paulus appellare pseudapostolos. Qui utique veris Ohristi discipulis legalia negligentibus, et veris Christi Apostolis, cessationem, imo noxam caeremonialis post divulgatum Evangelium observationis strenue praedicantibus, erant infestisRimi, ut ex Actis Apostolorum et ex Paulinis Epistolis manitestum est. Eaque de causa verisimile est, istum Diotrephen sese malevolum et infestum praebuisse Joanni Apostolo, fuisseque conatum, ut Judai^mum in Ecclesiam, cui praeerat, introduceret. Hoc de haeresi ipsius. Hujus hominis ambitionem notat Apostohis illl^ verbis: 7^, qui amat primatum gerere in eis, quasi dicat: Qui sese in praefecturam illius Ecclesiae insinuavit et ingessit, eaquo praefectura delectatur tamquam magno quodam bono; qui gaudet praeesse, non ut prosit, sed quia grande aliquid putat istud praeesse; imo quia ea praefectura abutitur ad gregem Christi inficiendum perniciosa doctrina. Ejusdem ambitionem et in^olentissimam superbiam declarant et illa verba proxima: Non recipit no8, id est: Nihili facit personam nostram, nostrum munus Apostolicum, quo fungimur, nostrum ecclesiasticum principatum, quem tota Asia reverentur suscipit: ideoque nec epistolas nostras, quibus eam Ecclesiam docerem vel monerera, ipse ullo honore dignaretur, contemnens nimirum nostram auctoritatem, nostra mandata, monita, consilia. Quod est in principio hujus versus: Scripsissem forsan, id Graece logitur: Scripsi, typa^a. Sed utraque lectio bonum sensum habet, et potest connecti hoc modo: Scripsi alias Ecclesiae vestrae,. sed frustra, quoniam Diotrephes, qui istic praeest, nobis adversatur; qua de causa nunc non scribo, scripturus alioqui fortassis.
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10. Propter hoc, si venero, commO' nebo ejus opera, quae facit. Commo' nebo, UTCOiJLV/Jaoj. Idem verbum, quod est in Epistola B. Judae, vers. 5., ubi satis liquet, idem valere, quod in memoriam reducere, memoriam alicui refricare, quompiam commonefacere. Quae propria ejus verbi significatio huic loco valde quadrat, ut sensus cit: Si istuc me venire contingat, refricabo fidelibus memoriam eorum, quae prave agit Diotrephes. Vulfc tamen Aoostolus intelligi, quod simul ea redarguet coram Ecclesia, ut cujus intersit, prava ejus facta redargui. Inter caetera autem commeraorantur duo hoc loco, verbis proxime sequentibus; quorum prius est, istius hominis maledicentia iu tantum Christi Apostolum Joannem. Verbis, ait, malignis garriens in nos, id est nobis obtrectans, nomini nostro detrahens; eo scilicet fine, ut ipse sit in pretio, et audiatur a fidelibus, quos cupit seductos. Est autem credibile, juxta ea, quae dicta sunt ad versum praecedentem, istum eadem dixisse in Joannem Apostolum, quae pseudapostoli judaizantes dixerunt in Petrum et Pauhim Apostolos, iu Stephanum Protomartyrem, et generaliter in omnes Ohristi Domini gratiam et Christianam libortatem sincere praedicantes: esse eos inimicos legis, ininicos Mosi, hostes templi sancti, hostes ipsius Dei; ut qui docerent, legem cereraon'*alem, divulgato Christi Evangelio, neminem obligare; imo esse noxiam observatu, utpote falsao significationis in materia fidei, quasi Christus nondum venerit. Alterum istius hominis pravum faciDns, quod hic commemoratur, est ejus inhospitalitas, de qua sunt illa sequentia: Et quasi non ei ista sufficiant, neque ipse suscipit fratres etc., id est: Neque hospitio excipit, neque ullo alio boneficentiae genere afficit veros Christianos, amans nimirum solos tUos semichristianos, qui caeremonias legis quasi observatu necessarias jungunt fidei Christi.
Et eos, qui suscipiunt, prohibet, et de Ecclesia ejicit. Qui suscipiunt fratres vere Christianos, prohibet, ne deinceps id faciant. Prohibet vero per constitutionem, qua id severe interdicit. Ita Oecumenius in argum. hujus Epist. et hic Liranus. Erat ea prohibitio cum interminatione ejectionis ex Ecclesia; et hanc interminationem rigide exsequebatur, si quis recepisset aliquem, qui non fateretur, legalium caeremoniarum observatio nem esse etiam nunc necessariam saluti. Hoc est illud: Et de Ecclesia ejicit. Exemplum (ait Thomaster) excommuni- 'cationis injustae, continentis errorem intobernbilem, quae propter opus bonum inferebatur piis benefactoribus pauperum vere fidelium. Simile fecerant Judaei adversus eos, qui Jesum confiterentur esse Christum seu verum ilhim Messiam, Joan. 9. Non habebat uUam vim ista manifestissime nuUa excommunicatio, quam ferebat Diotrephes, neque prohibitioni illi ipsius, quautiimvis comminatoriae, erat parendum. Hoc significant verba sequentia:
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11. Carissime, noli imitari malum, sed quod bonum est. Sensus: Ne opera quidem istius impii te commoveant, ut velis imitari, multo minus ejus verba et praecepta, ut velis parere; quasi dicat: Ne feceris secundum opera ejus, neque secundum doctrinam aut prohibitionem ejus, quoniam omnia haec mala sunt, repugnantia verae in Deum fidei et caritati. Hoc ipsum aliis verbis dicit Apostolus, subjungens pro ratione:
Qui bentfacit, ex Deo est; qui male" fncit, non vidit Deum. Quae sententia quoniam iisdem paeneverbis fuit l.Epist. cap. 3. vers. 6. et 10., item cap. 4. vers. 7. et 8., inde, si qua amplior explicatio requiritur, petatur. Ut autem Cajum Apostolus magis etiam confirmet adversus prohibitiones et prava exempla Diotrepbis, proponit ei exemplum contrarium, quod imitetur, inquiens:
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12. Demetrio testimonium redditur ab omnibus, et ab ipsa veritate. Ab omnibus, qui eum noverunt, testimonium redditur Demetrio de ipsius in pauperes Christianos, sive domesticos, sivo extraneos, caritate ac misericordia, variis beneficentiae modis demonstrata. Et ab ipsa veritate. Hoc est, a Christo Domino, qui est Via, Veritas et Vita, Joan. 14. Vel: Ab ipsa veritate, id est per ipsam rei evidentiam. Ita enim lucet lux ejus coram hominibus, ut, videntes opera ejus bona, glorificent Deum. Hunc posteriorem intellectum, qui fortassis est in verbis Oecumenii (obscura enim sunt), ideo existimamus probabiliorem, quod subjungat Apostolus: iied et nos testimonium' perhibemus; non videtur autem suum testimonium additurus fuisse testimonio divinae et increatae veritatis. Sed et nos (ait) testimonium perhibemus, Demetrio scilicet; hoc est, ejus erga pauperes caritati ac beneficentiae. Testimonium perhibemus, tamquam ipsimet experti, ait Liranus; et ewt verisimile.
Et nosti, quoniam (quod) testimonium nostrum verum est. Vei haec particula docere nos potest, non alium esse hujus Epistolae auctorem, quam Joannem Apostolum, qui hoc sermone uti solet, ut est videre Evangelii cap. 19, 35. et cap. tate asseveratio Joanni, tamquam uni ex duodecim primis a Christo Domino electis Apostolis; imo tamquam specialiter dilecto ab ipso, et tamquam maxime longaevo inter illos omnes, ut qui supervixerit omnibus aliis longo tempore, defunctus demum anno Christi centesimo primo. Addit vero banc suam testificationem Joannes, ut efScacius permoveat Cajum ad imitationem Demetrii in constantia beneficentiae, neglectis minis Diotrephis. Beda et post eum Lirauus.
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13. Multa habui tibi scribere; sed nolui per atramentum et caJamum scribere tibi.
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14. Spero autem protinus te videre, et os ad os loquemur. Expositio borum est praecedentis Epist. vers. 12.; sunt enJm eadem. Tum addit Apostolus:
Pax tibi! Quid nomine pacis accipiendum sit, repetatur ex commentario vers. 3. illius praecedentis Epihtolae Sequitur:
Salutant te amici. Saluta tu amicos nominatim. Quae qualibve salutatio hic intelligatur, dictum est ejusdem Epistolae vers. 13. Coronidis vice hoc loco aliquid addendum videtur de ordine sacrorum scriptorum, quae exstant B. Joannis Apostoli. Ac satis constare videtur, Apocalypsim et Evangelium ultimo loco fuisse scripta; sed utrum horum priore loco, ncn omnes eodem modo dicunt. Anno decimo Imperatoris Domitiani fuit sanctus hic Apostolus relegatue in Patmon insulam; anno 14. scripsit illic Apocalypsim, qui fuit annus Domini 97. Interfecto Domitiano, rediit Ephesum anno 1. Ne^-vae Imperatoris, Christi vero 98. Videtur autem Evangelium scripsisse non tunc demum, quando ab illo exsilio Ephesum fuerat reversus, sed multo ante, quam exsnlaret, rogatus ab Asiae Episcopis, maxime propter Ebionitarum dogma tum consurgens, inquit Hieronymus Catal. in Joanne, et ante eum Eusebius hist. lib. 3. cap. 18. Atqui Ebion multo ante exsilium B. Joannis suam impietatem sparserat, imo et Romam profectus fuerat haereseon suarum disseminandarum gratia; ut ex Epiphanio haeres. 30. recitat Baronius anno Christi 74. §. 7. Et hanc sententiam, Evangelium fuisse scriptum ante Apocalypsin, tamquam probabiliorem defendit Turrianus Defens. canon. Apost. et Epist. pontific. veterum lib. 1.' cap. 11., nec non ad Gi^mentem Romanum lib. 2. cap. 57. explan. 3. Quoniam vero prima et secunda B. Joannis Epistolae directe et potibsimum videntur scriptae adversus Basilidem haeresiarcham, ut ostendimus ad vers. 8. cap. 5. primae Epist. et in argumonto secundae; ex Epiphanio autem constat Basilidem anteriorem fuisse Ebione, haeres. 24. et 30.; ponit enim Basilidem (y.\arium post adventum Christi haeresiarchavi, Ebionem decimum: idcirco videntyr duae illae Epistolae fuisse scriptae diu aute Evangelium. Id quod ex eo quoque probabile fit, quod Basilides fuerit Simonis magi ac Menandri discipuhis, Epiphanius haer. 23.; quem proinde verisimile est, non diu post mortem Simonis sese pro magistro gescisse. luteriit autem Simon anno Christi 68., ut est Tomo 1. Annal. Baronii. De tertia Apostoli* hujus Epistola, quando scripta sit, non valde liquet; videtur tamen ex similitudine, quam habet cum secunda, etiam ipsa fuisse ante Evangelium scripta, sed post obitum Apostolorum Petri et Pauli, quando cura Asiaticae Ecclesiae soli ex Apostolis Joanni incumbebat. ••c»OK>-OiO«5« ? *;?f ^/f #;^ ^«i^/f #;??:^';??#/f '^.:%C ^'5?* -m^ M^ *:%£• ■:it-^ •* ^ •* ^ *:! ^■i;^*;^ #yf #/?' *;3^ *^ #;^ #;:^;^^ ^^ ^X^^X *^ ^* ^'^- ^^ ^* ^#l^-#- ^^*i ^#: ^#i 1<; * ^ * %m \ % 1^t;1<;*; 1<;,# ^m;^m;f?m;;^m;^m;^m;^'^^;;^m ^#X^ ^ tXf #^#;^#;??.#;j^:#;«^-*;?^ ^"^" ^■^^'*^^'^^^ - -■ ■-■ ■-■ -•■ ■'■ ^ ^ '^'' f #;?f #;^ m:;^m;^m;ff^M:;^ ^^■*%.i^X^i>s *'^'*^^^* ^m^m;^ W0m;^m;^m;^ ^m;^m;;^m^m^m^m; ^ ^:^^^^^;X%;X* ^ * ^^^ f myfm^ %;j^m;^m.;^m; ^. ^ #• ^ ^■^ ■*;-^ #i ^ * ^:^ m;^m;^m;?f-^, #;??#;^#vf:#;, m^m;;ffm^m, '^;^^^-;;f?my?m-, $^^m;^m-;0m, i^;if^^-;;ffmyfm, ^■^- %;"* ^?* ^' TH£ INSTITUTE OF HFDIArVAl STU0IE3 ^m^m;^m0m-;0 ^;;^m; ^pfmjfmjfm, 10 ELMSLEY PLACE ^^m ^^^%;-#i%#%"m¥;^^ TORONTO 5, CANADA. ^mpfm;^ '0^ m^fm;^m; i-^#i %#% t. %;•€ l^ #i ^^ ^ ^^^^m^m;^m;^m;^m:; %^%m. ^^^•^iX^ ^'^X)^ '^m;ffw;^-^/fmyfm;^m; ^^m.i\m%,m%,m %:m^ii ^ i-;^ ^:^m.^ w^m;;^ -k; ^ %;^i^ ^ 0^# %; #X# H'^ ^m^m-;^ m^mpfm^m; ff %;?f ■^^mp^m;<fm^m; ^M;^m^mp?m.;^m^m; i^^k^m. i\m^m%-mi^mi\:i ^m^m.;^m;0 m^m;^m; ^:i\-m:i^m. ^•%iX'^-^'-^^ •■ ^mpfm:^m^m;^m;0 w; ffm;^m;^m j^ •§ ^m;^m; ^^ * ^* ^ # %; # % # ^ f #;^ #;?f i!^;?f 4:;^m^m; ^mj^m;^ m;^ m^m;^m; i^^^^m^m^^m i^m^m W ^#;:^ m;^-^^;^ -t;3^ '^;;ffm:/ $^^kjf^;ffm, ^;ff%pfm;ffm, ^;^wpfm;^m, ^;^^#;^^i;?f #, ^■■pf >^^;;ff'^;^^!»^, i\m%,m^m^ m^^^^^^ffmjf^:^ ^^•*^*^^^: m;^m0mpfm, myfm;^'^-;;ff4; #/?-*.;^-*:;?f ■*•; w;ff'^-^m:^''^^; #i;^"-.*;.^^*i;??.*•;?^%^*^*^' ^;0^;ffm;0m.; /T^^yTf wy^ wy^ ■'^.yi W'/^:^ y^ ^^'y^*,
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.