| The Character of Gaius. (a. d. 90.) [1]
3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7 Because that for his name's sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellowhelpers to the truth.
In these verses we have,
I. The good report that the apostle had received concerning this friend of his: The brethren came and testified of the truth that is in thee (v. 3), who have borne witness of thy charity before the church, v. 6. Here we may see,
1. The testimony or thing testified concerning Gaius—the truth that was in him, the reality of his faith, the sincerity of his religion, and his devotedness to God; and this evinced by his charity, which includes his love to the brethren, kindness to the poor, hospitality to Christian strangers, and readiness to accommodate them for the service of the gospel. Faith should work by love; it gives a lustre in and by the offices of love, and induces others to commend its integrity.
2. The witnesses-brethren that came from Gaius testified and bore witness. A good report is due from those who have received good; though a good name is but a small reward for costly service, yet it is better than precious ointment, and will not be refused by the ingenuous and religious.
3. The auditory or judicatory before which the report and testimony were given—before the church. This seems to be the church at which the apostle now resided. What church this was we are not sure; what occasion they had thus to testify his faith and love before the church we cannot tell; possibly out of the fulness of the heart the mouth spoke; they could not but testify what they found and felt; possibly they would engage the church's prayer for the continued life and usefulness of such a patron, that he might prosper and be in health as his soul prospered.
II. The report the apostle himself gives of him, introduced by an endearing appellation again: Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers, v. 5.
1. He was hospitable, good to the brethren, even to strangers; it was enough to recommend them to Gaius's house that they belonged to Christ. Or he was good to the brethren of the same church with himself, and to those who came from far; all who were of the household of faith were welcome to him.
2. He seems to have been of a catholic spirit; he could overlook the petty differences among serious Christians, and be communicative to all who borethe image and did the work of Christ. And,
3. He was conscientious in what he did: "Thou doest faithfully (thou makest faithful work of) whatsoever thou doest; thou doest it as a faithful servant, and from the Lord Christ mayest thou expect the reward of the inheritance." Such faithful souls can hear their own praises without being puffed up; the commendation of what is good in us is designed, not for our pride, but for our encouragement to continue therein, and should be accordingly improved.
III. The apostle's joy therein, in the good report itself, and the good ground of it: I rejoiced greatly when the brethren came and testified, &c., v. 3. I have no greater joy than to hear that my children walk in the truth, in the prescripts of the Christian religion. The best evidence of our having the truth is our walking in the truth. Good men will greatly rejoice in the soul-prosperity of others; and they are glad to hear of the grace and goodness of others. They glorified God in me. Love envieth not, but rejoiceth in the good name of other folks. As it is joy to good parents, it will be joy to good ministers, to see their children evidence their sincerity in religion, and adorn their profession.
IV. The direction the apostle gives his friend concerning further treatment of the brethren that were with him: Whom if thou bring forward on their journey, after a godly sort, thou shalt do well. It seems to have been customary in those days of love to attend travelling ministers and Christians, at least some part of their road, 1 Cor. xvi. 6. It is a kindness to a stranger to be guided in his way, and a pleasure to travellers to meet with suitable company: this is a work that may be done after a godly sort, in a manner worthy of God, or suitable to the deference and relation we bear to God. Christians should consider not only what they must do, but what they may do, what they may most honourably and laudably do: the liberal mind deviseth liberal generous things.Christians should do even the common actions of life and of good-will after a godly sort, as serving God therein, and designing his glory.
V. The reasons of this directed conduct; these are two:—
1. Because that for his name's sake these brethren went forth, taking nothing of the Gentiles. It appears thus that these were ministerial brethren, that they went forth to preach the gospel and propagate Christianity; possibly they might be sent out by this apostle himself:they went forth to convert the Gentiles; this was excellent service: they went forth for God and his name's sake; this is the minister's highest end, and should be his principal spring and motive, to gather and to build up a people for his name: they went forth also to carry a free gospel about with them, to publish it without charge wherever they came: Taking nothing of the Gentiles. These were worthy of double honour. There are those who are not called to preach the gospel themselves who may yet contribute to the progress of it. The gospel should be made without charge to those to whom it is first preached. Those who know it not cannot be expected to value it; churches and Christian patriots ought to concur to support the propagation of holy religion in the pagan countries; public spirits should concur according to their several capacities; those who are freely communicative of Christ's gospel should be assisted by those who are communicative of their purses.
2. We ought therefore to receive such, that we may be fellow-helpers to the truth, to true religion. The institution of Christ is the true religion; it has been attested by God. Those that are true in it and true to it will earnestly desire, and pray for, and contribute to, its propagation in the world. In many ways may the truth be befriended and assisted; those who cannot themselves proclaim it may yet receive, accompany, help, and countenance those who do.
|
論該尤的品格。
1:3 有弟兄來證明你心裏存的真理，正如你按真理而行，我就甚喜樂。1:4 我聽見我的兒女們按真理而行，我的喜樂就沒有比這個大的。1:5 親愛的兄弟啊，凡你向作客旅之弟兄所行的，都是忠心的。1:6 他們在教會面前證明了你的愛。你若配得過 神，幫助他們往前行，這就好了，1:7 因他們是為主的名（註：原文作「那名」）出外，對於外邦人一無所取。1:8 所以我們應該接待這樣的人，叫我們與他們一同為真理做工。
從這些經節中我們得知，
一、約翰聽到有關該猶的好見證：有弟兄來證明你心裏存的真理（第三節），他們在教會面前證明了你的愛（第六節）。在此我們可以明白，
1、關於對該尤的見證——真理存在於他的心裏、存在於他信心的真實里、存在於他信仰的虔敬里、存在於他對神的獻身里；他，深愛弟兄，對窮人慷慨解囊，熱情款待基督陌路，並樂於幫助他們對真理的做工，他的種種仁慈早已家喻戶曉。信心憑藉愛而做工，在愛的使命里因愛的使命而光芒四射，吸引着眾人嘖嘖稱讚其正直誠懇。
2、從該尤那出來的弟兄們做見證。那些親身受到友好接待的人本就該做見證；雖然對於對行之不易的事奉來說，好名聲只是微不足道的酬勞，然而卻遠比珍稀的藥膏更價值連城，真誠且虔敬之人無不為之心醉魂迷。
3、會眾或司法是在哪兒給出的匯報和見證——在教會前。也許就是使徒約翰現居的教會。我們無法確認究竟是什麼樣的教會，也不能斷定是在怎樣的場合下見證的該尤的信心和愛心的；很可能是觸景生情，言由心生；他們情不自禁就傳揚了所歷所感；也許他們是在教會的祈禱中祝福如此主人萬壽無疆喜樂安康，凡事如靈魂一樣興旺。
二、約翰再一次用飽含深情的稱呼給出自己的見證：親愛的兄弟啊，凡你向作客旅之弟兄及陌路所行的，都是忠心的（第五節）。
1、他熱情好客，對弟兄關懷備至，對陌路細心周到；他們同屬基督是該尤殷勤待客最充分的理由。或者說，該猶對與自己同一教會的弟兄以及那遠道而來的弟兄，同樣樂善好施；他樂於歡迎/興高采烈迎接基督家庭的每一位。
2、他顯出具有包容一切的情懷，不在乎真基督徒間無謂的分歧，與照基督樣式所生並為主做工的所有人都津津樂道。
3、他是兢兢業業的：「親愛的弟兄阿，凡你向作客旅之弟兄所行的，都是忠心的；你以忠心耿耿的僕人身份做這一切，願你從主基督那獲得繼承的犒賞。」如此忠心不二的靈魂，無需炫耀，自會聽到褒獎；在我們身上的美好嘉獎，不是為了成就我們的驕狂，而是為了鼓勵我們百尺竿頭，更進一步。
三、約翰對此無比喜樂，不僅因着美好的見證本身，更是因着對美好見證的美好理由：有弟兄來證明你心裏存的真理，正如你按真理而行，我就甚喜樂（第三節）。聽說我的兒女們照基督命令行走在真理中，我就欣喜若狂。我們行走在真理中就是我們心懷真理的最好證據啊。善者會為他人靈魂的興盛而激動不已，聞及人的施恩與善良便興奮異常。他們這是為上帝增了光啊。愛是不嫉妒，愛是為眾人的好名聲喝彩。看到兒女們在信仰上展現着虔敬，願為主獻身，順服的父母真是欣慰，忠心的牧師真是喜樂。
四、關於該猶對與其共處的弟兄們進一步的接待，約翰給出了指導：你若配得過神，幫助他們往前行，這就好了。在那些年代，喜愛跟隨做客旅的牧師和基督徒似乎是合乎習俗的，至少在他們某段旅途中是這樣的（格林多前書16:6）。對陌生人來說，人為其引路便是慈愛；於旅遊者而言，萍水相逢了情投意合的同伴便是幸福：這些都是按神的旨意，以尊敬神，或配得過我們對神的恭順和與神的關係的方式，可以做的工。基督徒不要只想着該做什麼，而要思考能做什麼，怎樣做最可尊可贊，正所謂：心有多大，舞台就有多寬。即便生命中最微不足道的行為，縱然是最不足掛齒的善意，只要是配得過神的，基督徒都要行，以此來事奉神，彰顯神的榮耀。
五、約翰為什麼這樣指導呢，理由有二：
1、因他們是為主的名出外，對外邦人一無所取。由此可見他們是主內的弟兄，出外是為傳講基督、興旺福音；甚至，也許他們正是約翰親自派遣出外的。他們為使外邦人皈依而出外；這可真是絕妙的事奉：他們為神和神的名出外；這是牧師的最高目標，也該是其委託人的主要動機，為要為主的名招聚組建一個民族：他們隨身攜帶無償的福音，所到之處對出版費分文不取：對外邦人一無所取。這些都是值得我們加倍頌讚的。有人雖沒受蒙召親自傳講福音真道，但可以借着為傳道人作貢獻而參與其中。對初次受道的人傳講福音本該白白贈送。因為你不能奢望不認識福音的人會尊重福音；教會和眾教徒蒙要眾志成城向外邦人的邦國傳講聖潔的基督信仰；眾心都要按各自的能力齊心協力；那些資財豐饒的主內同仁要扶持那些白白傳講福音的基督僕人。
2、我們當因此接待這樣的人，叫我們與他們一同為真理為誠實的信仰做工。基督的制度就是誠實的信仰，早已經由上帝證實，真實的存在於其中並忠實地對其堅持不懈的人，必然對其在全世界的宣傳熱切渴盼、恆切禱告、並奮鬥終生。扶持真理的方式有很多；不能親自宣揚的也可以通過接待、陪伴、幫助、支持那些親自宣揚的人而一起為真理做工。--【譯】何葉 2012年4月4日 (三) 14:52 (CST)^-^~
|