The elder unto the well-beloved Gaius. 3 John 1 Some first century Church members J. M. Gibbon. It has been said that in the drama of life the scenery shifts and the draperies change, but the plot is the same and the characters the same. This is true; and because of this the most ancient history is in its essentials the story of to-day. Gaius, Diotrephes, and Demetrius are ancient names, but modern characters; dead men, but living spirits. I. GAIUS, OR THE CHRISTIAN IN COMPLETE ARMOUR. Of his position in the Church, of his personal history, we know nothing. The light falls on him only for a moment; but in that moment we can see clearly that he was a full-orbed, symmetrical Christian. 1. His soul prospered — i.e., his inner life of prayer and fellowship with the Father was going on so well — the man was making such manifest progress in spiritual life — that St. John could form no higher wish for him than that he might prosper in all things and be in health, as his soul was prospering. 2. But his spirituality did not evaporate in feeling. There was nothing flabby or weak about the man. He was strong in the Lord. "I rejoiced greatly when brethren came and bare witness to thy truth." We do not know all that lies beneath this sentence. Evidently truth had been attacked, and Gaius had stood up in defence. 3. And as he prayed and spoke, so he lived: "even as thou walkest in the truth." The true defenders of the faith, the invincible champions of truth, are all the souls that do the truth. Holiness is an unanswerable argument. 4. He was an active Christian (vers. 5-7). Here we catch just a glimpse of the evangelising activity of the early Church. Error was busy. Many deceivers had gone forth into the world. But truth was busy also. She had taken the field. Christian men had "gone forth" "for the sake of the Name." Gaius probably could not "go forth," but he could help those who did. He could give them a home, could secure for them a favourable hearing, and send them on their way rejoicing. And he did so, thoroughly. He did this, as he did everything else, as unto the Lord. Gains did this, and so became "a fellow-worker with the truth." People often speak of "the workers" in the Church as if they were a small and easily defined class. But who are the workers? Those who preach, and teach, and visit, and sing, and organise? Yes; but not these only. Those who can only give small gifts from their poverty those who pray for us in secret, who smile on our efforts, who wish us well, who love us — behold, these too are workers, fellow-workers with the truth! Thank God for quiet people, kind people, hopeful people! What could the "workers" do without the fellow-workers? II. DIOTREPHES REPRESENTS OFFICIALISM OUT AND OUT. I am sorry to say that there is little doubt that he was the minister of the Church in which Gaius was a member — a minister in name — in fact, a tyrant, a slanderer, a bad man. 1. "He loveth to have the pre-eminence among them." He did not call it by that name. He called it "principle," or "conscience," or "high sense of duty," for if you want to find the worst things you must not look for them under the words "crime," or "despotism," or "sin," but under "conscience," "duty," "patriotism," and "principle." But fine words notwithstanding, the core of this man's character was love of power and pride of place. 2. "If I come," says the apostle, "I will bring to remembrance his works which he doeth, prating against us with wicked words." Yes, "if I come," Diotrephes will find that John was not called the son of thunder for nothing. It ought not to be left to St. John to bring Diotrephes to book. The Church ought to have done this, The Church was partly guilty of this tyrant. "I know mother'll give it me if I scream," said a child. Ay, ay, that is the policy of most agitators. "I believe in screaming" is the one article of Diotrephes' creed in every age. Weak mothers, weak nations, weak Churches alike surrender to the scream. We owe it to Diotrephes to tell him the truth. Whether St. John come or not, slander should be condemned and tyranny opposed. 3. But the real danger to the Church lay, not in this man's despotic action, but in the infectious nature of his tyranny. There is a little Diotrephes in all men — all love to lead; and there was a danger lest this outside Diotrephes should stir up and call out the Diotrephes inside other members — lest opposing him they should still imitate him. Therefore St. John implores even Gaius, "Beloved, imitate not that which is evil, but that which is good." 4. "He that doeth good is of God: he that doeth evil hath not seen God." Let who will be bad, be you good. Though the very angels fall, do you stand. "By Allah," said Mahomet, when he was tempted, "if they placed the sun on my right hand and the moon on my left to persuade me, yet while God bids me I will go on." Yes! heed not the sun or moon. Hear God. Though even Diotrephes turn tyrant, let Gaius be Gaius still. "A single man with God is the majority." III. DEMETRIUS STANDS FOR THE INSPIRING CHRISTIAN. He was a man whose life was such that John felt he had only to name him in order to inspire Gaius with courage. Yes, we all know names that for us are charged with inspiration. To see them or hear them makes us stronger, braver, better. We need not be rich, nor famous, nor learned in order to inspire men — only to be good, and honest, and loving, and pure. We too, by faith in Christ and by God's grace, may live in such a way that even our names may be to some few souls words of inspiration and means of grace. ( J. M. Gibbon. )

Benson Commentary 3 John 1:1 The elder unto the wellbeloved Gaius, whom I love in the truth. 3 John 1:1 . The elder unto the well-beloved Gaius — Gaius, or, according to the Latin orthography, Caius, was a common name among the Romans. In the history of the Acts and in the epistles we meet with five persons of this name. 1st, One mentioned Acts 19:29 , called a man of Macedonia, and Paul’s companion in travel. 2d, A Gaius of Derbe, a city of Lycaonia, mentioned Acts 20:4 . Gaius with whom St. Paul lodged at Corinth, and called his host, Acts 16:23 . ne of that name, whom the apostle had baptized at Corinth, mentioned 1 Corinthians 1:14 , who probably was the same person with the Gaius last mentioned. 5th, A Gaius to whom John wrote this epistle, thought by Estius and Heuman to be a different person from all those above mentioned; because the apostle hath intimated, 3 John 1:4 , that he was his convert, which they suppose he could not say of any of the Gaiuses mentioned above. Lardner supposes he was an eminent Christian, who lived in some city of Asia, not far from Ephesus, where St. John chiefly resided after his leaving Judea. For, 3 John 1:14 , the apostle speaks of shortly coming to him, which he could not well have done if Gaius had lived at Corinth, or any other remote place. This Gaius being neither a bishop nor a deacon, but a private member of some church, (as appears by the contents of the epistle,) his hospitality to the brethren, who came to him, is a proof that he possessed some substance, and that he was of a very benevolent disposition. The design of St. John, in writing to him, was not to guard him against the attempts of the heretical teachers, who were gone abroad, or to condemn the errors which they were at great pains to propagate; but only, 1st, To praise Gaius for having showed kindness to some Christian strangers, who, in journeying among the Gentiles, had come to the place where Gaius resided; and to encourage him to show them the like kindness, when they should call upon him again, in the course of their second journey. 2d, For the purpose of rebuking and restraining one Diotrephes, who had arrogantly assumed to himself the chief direction of the affairs of the church, of which Gaius was a member, and who had both refused to assist the brethren above mentioned, and had even hindered those from receiving and entertaining them who were desirous to do it. 3d, The apostle wrote this letter to commend an excellent person named Demetrius, who, in disposition and behaviour, being the reverse of Diotrephes, the apostle proposed him as a pattern, whom Gaius and the rest were to imitate. 3 John 1:2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. 3 John 1:2-4 . Beloved, I wish — Or, I pray, as ??????? is translated by Beza, Estius, Erasmus, Schmidius, Doddridge, and others. Above all things — Or, with respect to all things, as ???? ?????? rather signifies; that thou mayest prosper and be in health — Namely, of body; even as, I doubt not, thy soul prospereth — In faith, love, and every virtue. For I rejoiced greatly when the brethren — Who went to the church, of which thou art a member; came back and testified of the truth that is in thee — Thy faith, love, and other Christian graces; even as thou walkest in the truth — Adornest the gospel by an exemplary conduct, and all good works. The apostle emphatically terms Gaius’s joining works of charity with faith in the doctrines of the gospel, the truth that was in him. For there is no true faith without good works: it always produces good works: neither are any works good but such as proceed from faith. These two joined constitute the truth of religion. For I have, &c. — That is, nothing gives me greater joy, than to hear that my children walk in the truth — Such is the spirit of every true Christian pastor. It seems probable by this, as has been intimated above, that Gaius was converted by St. John. Hence, in speaking to him, he uses the tender style of paternal love, and his calling him one of his children, when writing under the character of the elder, has peculiar beauty and propriety. 3 John 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. 3 John 1:4 I have no greater joy than to hear that my children walk in truth. 3 John 1:5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 3 John 1:5-8 . Beloved, thou doest faithfully — Uprightly and sincerely; or, as ?????? ?????? is more accurately rendered, thou dost a faithful thing; or a thing becoming a faithful person, or one who is a real believer; whatsoever thou doest to the brethren, and to strangers — To thy fellow- Christians, known to thee, and to those with whom thou hast had no acquaintance. Who have born witness of thy charity before the church — The congregation with whom I now reside; whom — Which brethren or Christian strangers; if thou bring forward on their journey — Supplied with what is needful; after a godly sort — In a manner worthy of God, or from a principle of divine love, and correspondent to the relation in which you and they stand to him; thou shalt do well — How tenderly does the apostle enjoin this! Because that for his name’s sake — Out of zeal for his honour and interest; they went forth — To preach the gospel, abandoning their habitations, possessions, and callings; taking nothing of the Gentiles — Among whom they laboured, toward their support, that they might take off all suspicion of their being influenced by mercenary motives. We, therefore — Who do not undertake expensive journeys for the sake of preaching the gospel, and who have any habitation of our own; ought to receive such — Hospitably and respectfully; that — If Divine Providence do not give us opportunities of laying ourselves out, as they do, in the exercise of the ministerial office; we might — Though in a lower degree; be fellow-helpers to the truth — Which they preach, and may be entitled, through divine grace, to a share in their reward. 3 John 1:6 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: 3 John 1:7 Because that for his name's sake they went forth, taking nothing of the Gentiles. 3 John 1:8 We therefore ought to receive such, that we might be fellowhelpers to the truth. 3 John 1:9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 3 John 1:9-11 . I wrote — Or have written; to the church — Probably that to which they came; but Diotrephes &c. — As if he had said, But I fear lest my letter should not produce the desired effect; for Diotrephes, perhaps the pastor of it, who loveth to have the pre-eminence among them — To govern all things according to his own will; receiveth us not — Neither them nor me; or, does not acknowledge my authority as an apostle of Christ. So did the mystery of iniquity already begin to work! As six or seven MSS. read here, ?????? ?? , a reading which is followed by the Vulgate, the Syriac, and the Coptic versions, Macknight, supposing it to be the genuine reading, renders the clause, I would have written; remarking, that the letters which the apostles wrote to the churches, were all sent to the bishops and elders in those churches, to be by them read to the people in their public assemblies. So that “if Diotrephes was a bishop or elder of the church to which St. John would have written, the apostle might suspect that that imperious, arrogant man, would have suppressed his letter; consequently, to have written to a church of which he had usurped the sole government, would have answered no good purpose.” Wherefore, if I come — As I hope I quickly shall; I will remember — Or, as ???????? more properly signifies, I will bring to remembrance; his deeds which he practiseth, prating against us — Both them and me; with malicious words — As if I were not an apostle, but had assumed that office. “In thus speaking, the writer of this epistle showed himself to be Diotrephes’s superior. It is therefore highly probable that the writer of it was not the person called by the ancients John the presbyter, but John the apostle. Heuman and Lardner are of opinion the apostle only meant that he would put Diotrephes in mind of his evil deeds, and endeavour to persuade him to repent of them by mild admonitions. But there is no occasion to give a mild sense to the apostle’s words: for, allowing that John threatened to punish Diotrephes for his insolence, in prating against him with malicious words, and for his uncharitableness in refusing to entertain and assist the brethren and the strangers, his threatenings did not proceed from resentment, but from zeal for the interests of religion, in which he is to be commended; because, as Whitby remarks on this verse, ‘private offences against ourselves must be forgiven and forgotten; but when the offence is an impediment to the faith, and very prejudicial to the church, it is to be opposed and publicly reproved.’” — Macknight. Neither doth he himself receive the brethren — Though he knows they come from us; and forbiddeth them that would — Receive them, to do it; and casteth them — Who entertain them contrary to his orders; out of the church. But as for thee, beloved, follow — Or imitate; not that which is evil — In Diotrephes, or any one; but that which thou seest to be good in those with whom thou art acquainted; that is, behold such a conduct as that of Diotrephes with a just abhorrence, and act according to that model of humility and condescension which you have seen in others. He that doeth good — From a proper principle, namely, from love to God, in obedience to his will, and with a view to his glory; is of God — He knows God, and, as one of his people, imitates him; but he that doeth evil — That harbours unkind tempers in his heart, and acts in an unfriendly manner toward the servants of Christ, in their wants and necessities, whatever high notions he may entertain of himself, hath not seen or known God — But is evidently ignorant of his perfections and of his will, and even an enemy to him. 3 John 1:10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 3 John 1:11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. 3 John 1:12 Demetrius hath good report of all men , and of the truth itself: yea, and we also bear record; and ye know that our record is true. 3 John 1:12 . Demetrius, on the contrary, hath good report — Hath a good testimony from all that know him; and of the truth — The gospel; itself — His temper and conduct being conformable to its precepts, and he having exerted himself greatly to propagate it. Yea, and we also bear record — I, and they that are with me; and ye know that our record is true — That every commendation I give is well founded. 3 John 1:13 I had many things to write, but I will not with ink and pen write unto thee: 3 John 1:13-14 . I had many other things to write — To communicate to thee concerning the affairs of your church, and concerning Diotrephes; but I will not — I am not minded; to write unto thee with ink and pen — Meaning, probably, lest this letter should fall into hands who might make an improper use of it. But I trust I shall shortly see thee — Lardner conjectures that John did actually visit Gaius; and adds, I please myself with the supposition that his journey was not in vain, but that Diotrephes submitted and acquiesced in the advices and admonitions of the apostle. Peace be to thee — And every desirable blessing, from God our Father, and Christ Jesus our Lord. Our friends salute thee — Our translators have inserted the word our in this clause without any authority. The apostle’s words are ?? ????? , the friends, an expression nowhere else found in Scripture; but it applies excellently to the primitive Christians, as it denotes, in the strongest manner, the love which, in the first ages, subsisted among the true disciples of Christ. Greet the friends by name — That is, in the same manner as if I had named them one by one. The apostle, by sending a salutation to the faithful disciples of Christ, who were in the church of which Gaius was a member, and who were living together in great love, showed his paternal and affectionate regard for them, and encouraged them to be steadfast in their adherence to the truth and grace of the gospel, and to walk worthy of it. 3 John 1:14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 3 John 1:1 The elder unto the wellbeloved Gaius, whom I love in the truth. Chapter 21 3 John THE QUIETNESS OF TRUE RELIGION 3 John 1:11 THE mere analysis of this note must necessarily present a meagre outline. There is a brief expression of pleasure at the tidings of the sweet and gracious hospitality of Gaius which was brought by certain missionary brethren to Ephesus, coupled with the assurance of the truth and consistency of his whole walk. The haughty rejection of Apostolic letters of communion by Diotrephes is mentioned with a burst of indignation. A contrast to Diotrephes is found in Demetrius, with the threefold witness to a life so worthy of imitation. A brief greeting-and we have done with the last written words of St. John which the Church possesses. I Let us first see whether, without passing over the bounds of historical probability, we can fill up this bare outline with some colouring of circumstance. To two of the three individuals named in this Epistle we seem to have some clue. The Gaius addressed is, of course, Caius in Latin, a very common praenomen, no doubt. Three persons of the name appear in the New Testament-unless we suppose St. John’s Caius to be a fourth. But the generous and beautiful hospitality adverted to in this note is entirely of a piece with the character of him of whom St. Paul had written, "Gaius, mine host, and of the whole Church." We know further, from one of the most ancient and authentic documents of Christian literature, that the Church of Corinth (to which this Caius belonged) was, just at the period when St. John wrote, in a lamentable state of schismatic confusion. Diotrephes may, at such a period, have been aspiring to put forward his claim at Corinth; and may, in his ambitious proceedings, have rejected from communion the brethren whom St. John had sent to Caius. A yet more interesting reflection is suggested by a writing of considerable authority. The writer of the "Synopsis of Holy Scripture," which stands amongst the Works of Athanasius, says-"the Gospel according to John was both dictated by John the Apostle and beloved when in exile at Patmos, and by him was published in Ephesus, through Caius the beloved and friend of the Apostles, of whom Paul also writing to the Romans saith, Caius mine host, and of the whole Church." This would give a very marked significance to one touch in this Third Epistle of St. John. The phrase here "and we bear witness also, and ye know that our witness is true"- clearly points back to the closing attestation of the Gospel-"and we know that his witness is true." He counts upon a quick recognition of a common memory. Demetrius is, of course, a name redolent of the worship of Demeter the Earth-Mother, and of Ephesian surroundings. No reader of the New Testament needs to be reminded of the riot at Ephesus, which is told at such length in the history of St. Paul’s voyages by St. Luke. The conjecture that the agitator of the turbulent guild of silversmiths who made silver shrines of Diana may have become the Demetrius, the object of St. John’s lofty commendation, is by no means improbable. There is a peculiar fulness, in the narrative of the Acts, and an amplitude and exactness in the reports of the speeches of Demetrius and of the town clerk which betray both unusually detailed information, and a feeling on the part of the writer that the subject was one of much interest for many readers, The very words of Demetrius about Paul evince that uneasy sense of the powers of fascination possessed by the Apostle which is often the first timid witness of reluctant conviction. The whole story would be of thrilling interest to those who, knowing well what Demetrius had become, were here told what he once had been. In a very ancient document (the so called "Apostolic Constitutions") (7:46) we read that "Demetrius was appointed Bishop of Philadelphia by me," i.e., by the Apostle John. To the Bishop of that city, so often shaken by the earthquakes of that volcanic city, came the commendation-"I know thy works that thou didst keep My word"; and the assuring promise that he should, when the victory was won, have the solidity and permanence of "a pillar" in a "temple" { Revelation 3:7-8 ; Revelation 3:12 } that no convulsion could shake down. The witness, then, which stands on record for the Bishop of Philadelphia, is threefold; the threefold witness of the First Epistle on a reduced scale-the witness of the world; the witness of the Truth itself, even of Jesus; the witness of the Church-including John. II We may now advert to the contents and general style of this letter. 1. As to its contents: It supplies us with a valuable test of Christian life, in what may be called the Christian instinct of missionary affection, possessed in such full measure by Caius. { 3 John 1:5-7 } This, indeed, is an ingredient of Christian character. Do we admire and feel attracted by missionaries? They are knight errants of the Faith; leaders of the "forlorn hope" of Christ’s cause; bearers of the flag of the cross through the storms of battle. Do we wish to honour and to help them, and feel ennobled by doing so? He who has no almost enthusiastic regard for missionaries has not the spirit of primitive Christianity within his breast. The Church is beset with different dangers from very different quarters. The Second Epistle of St. John has its bold unmistakable warning of danger from the philosophical atmosphere which is not only round the Church, but necessarily finds its way within. Those who assume to be leaders of intellectual and even of spiritual progress sometimes lead away from Christ. The test of scientific truth is accordance with the proposition which embodies the last discovery; the test of religious truth is accordance with the proposition which embodies the first discovery, i.e., " the doctrine of Christ." Progress outside this is regress; it is desertion first of Christ, ultimately of God. { 2 John 1:9 } As the Second Epistle warns the Church of peril from speculative ambition, so the third Epistle marks a danger from personal ambition, { 3 John 1:9-10 } arrogating to itself undue authority within the Church. Diotrephes in all probability was a bishop. At Rome there has been a permanent Diotrephes in the office of the Papacy; how much this has had to say to the dislocation of Christendom, God knows. But there are other smaller and more vulgar continuators of Diotrephes, who occupy no Vatican. Priests! But there are priests in different senses. The priest who stands to minister in holy things, the true Leitourgos, is rightly so called. But there is an arrogant priestship which would do violence to conscience, and interpose rudely between God and the soul. Priests in this sense are called by different names. They are clad in different dresses-some in chasubles, some in frock coats, some in petticoats. "Down with priestcraft," is even the cry of many of them. The priest who stands to offer sacrifice may or may not be a priest in the evil sense; the priest (who abjures the name) who is a master of religious small talk of the popular kind, and winds people to his own ends round his little finger by using them deftly, is often the modern edition of Diotrephes. This brief Epistle contains one of those apparently mere spiritual truisms, which make St. John the most powerful and comprehensive of all spiritual teachers. He had suggested a warning to Caius, which serves as the link to connect the example of Diotrephes which he has denounced, with that of Demetrius which he is about to commend. "Beloved!" he cries "imitate not that which is evil, but that which is good." A glorious little "Imitation of Christ," a compression of his own Gospel, the record of the Great Example in three words! Then follows this absolutely exhaustive division, which covers the whole moral and spiritual world. "He that doeth good" (the whole principle of whose moral life is this) "is of," has his origin from, "God"; "He that doeth evil hath not seen God," sees him not as a consequence of having spiritually looked upon Him. Here, at last, we have the flight of the eagle’s wing, the glance of the eagle’s eye. Especially valuable are these words, almost at the close of the Apostolic age and of the New Testament Scripture. They help us to keep the delicate balance of truth; they guard us against all abuse of the precious doctrines of grace. Several texts are mutilated; more are conveniently dropped out. How seldom does one see the whole context quoted, in tracts and sheets, of that most blessed passage-"if we walk in the light, as He is in the light, the blood of Jesus, His Son, cleanseth us from all sin?" How often do we see these words at all-"he that doeth good is of God, but he that doeth evil hath not seen God?" Perhaps it may be a lingering suspicion that a text which comes out of a very short Epistle is worth very little. Perhaps doctrinalism an outrance considers that the sentiment "savours of works." But, at all events, there is terrible decisiveness about these antithetic propositions. For each life is described in section and in plan by one or other of the two. The whole complicated series of thought, actions, habits, purposes, summed up in the words life and character, is a continuous stream issuing from the man who does every moment of his existence. The stream is either pure, bright, cleansing, gladdening, capable of being tracked by a thread of emerald wherever it flows; or it carries with it on its course, blackness, bitterness, and barrenness. Men must be plainly dealt with. They may hold any creed, or follow any round of religious practices. There are creeds which are nobly true, others which are false and feeble- practices which are beautiful and elevating, others which are petty and unprofitable. They may repeat the shibboleth ever so accurately; and follow the observances ever so closely. They may sing hymns until their throats are hoarse, and beat drums until their wrists are sore. But St. John’s propositions ring out, loud and clear, and syllable themselves in questions, which one day or other the conscience will put to us with terrible distinctness. Are you one who is ever doing good; or one who is not doing good? "God be merciful to me a sinner!" may well rush to our lips. But that, when opportunity is given, must be followed by another prayer. Not only-"wash away my sins." Something more. "Fill and purify me with Thy Spirit, that, pardoned and renewed, I may become good, and be doing good." It is sometimes said that the Church is full of souls "dying of their morality." Is it not at least equally true to say that the Church is full of souls dying of their spirituality? That is-souls dying in one case of unreal morality; in the other of unreal spirituality, which juggles with spiritual words, making a sham out of them. Morality which is not spiritual is imperfect; spirituality which is not moralised through and through is of the spirit of evil. It is a great thing in these last sentences, written with a trembling hand, which shrank from the labour of pen and ink, the Apostle should have lifted a word (probably current in the social atmosphere of Ephesus among spiritualists and astrologers) from the low associations with which it was undeservedly associated; and should have rung out high and clear the Gospel’s everlasting justification, the final harmony of the teaching of grace - "he that doeth good is of God." 2. The style of the Third Epistle of St. John is certainly that of an old man. It is reserved in language and in doctrine. God is thrice and thrice only mentioned. Jesus is not once expressly uttered. But "They are not empty-hearted whose low sound reverbs no hollowness." In religion, as in everything else, we are earnest, not by aiming at earnestness, but by aiming at an object. Religious language should be deep and real, rather than demonstrative. It is not safe to play with sacred names. To pronounce them at random for the purpose of being effective and impressive is to take them in vain. What a wealth of reverential love there is in that-"for the sake of the Name!" Old copyists some times thought to improve upon the impressiveness of Apostles by cramming in sacred names. They only maimed what they touched with clumsy hand. A deeper sense of the Sacramental Presence is in the hushed, awful, reverence of "not discerning the Body," than in the interpolated "not discerning of the Lord’s Body." Even so "The Name," perhaps, speaks more to the heart, and implies more than "His Name." It is, indeed, the "beautiful Name," by the which we are called. And sometimes in sermons, or in Eucharistic " Gloria in Excelsis, " or in hymns that have come from such as St. Bernard, or in sick rooms, it shall go up with our sweetest music, and waken our tenderest thoughts, and be "as ointment poured forth." But what an underlying Gospel, what an intense suppressed flame there is behind these quiet words! This letter says nothing of rapture, of prophecy, of miracle. It lives in the atmosphere of the Church, as we find it even now. It has a word for friendship. It seeks to individualise its benediction. A hush of evening rests upon the note. May such an evening close upon our old age! The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.