3-john 1:2

I wish above all things - Περι παντων ευχομαι· Above all things I pray that thou mayest prosper, and be in health, και ὑγιαινειν· to which one MS. adds εν αληθεια, which gives it a different meaning, viz., that thou mayest be sound in the truth. The prayer of St. John for Caius includes three particulars:

1. Health of body;

2. Health of soul; and

3. Prosperity in secular affairs. That thou mayest Prosper and be in Health, as thy Soul Prospereth. These three things, so necessary to the comfort of life, every Christian may in a certain measure expect, and for them every Christian is authorized to pray; and we should have more of all three if we devoutly prayed for them.

It appears from the last clause that the soul of Caius was in a very prosperous state.

Beloved, I wish above all things - Margin, "pray." The word used here commonly means in the New Testament to pray; but it is also employed to express a strong and earnest desire for anything, Acts 27:29; Romans 9:3; 2 Corinthians 13:9. This is probably all that is implied here. The phrase rendered "above all things" - περὶ πάντων peri pantōn - would be more correctly rendered here "concerning, or in respect to all things;" and the idea is, that John wished earnestly that "in all respects" he might have the same kind of prosperity which his soul had. The common translation "above all things" would seem to mean that John valued health and outward prosperity more than he did anything else; that he wished that more than his usefulness or salvation. This cannot be the meaning, and is not demanded by the proper interpretation of the original. See this shown by Lucke, in loc. The sense is, "In every respect, I wish that it may go as well with you as it does with your soul; that in your worldly prosperity, your comfort, and your bodily health, you may be as prosperous as you are in your religion." This is the reverse of the wish which we are commonly constrained to express for our friends; for such is usually the comparative want of prosperity and advancement in their spiritual interests, that it is an expression of benevolence to desire that they might prosper in that respect as much as they do in others.

That thou mayest prosper - εὐοδοῦσθαι euodousthai. This word occurs in the New Testament only in the following places: Romans 1:10, rendered "have a prosperous journey;" 1 Corinthians 16:2, rendered "hath prospered;" and in the passage before us. It means, properly, "to lead in a good way; to prosper one's journey;" and then to make prosperous; to give success to; to be prospered. It would apply here to any plan or purpose entertained. It would include success in business, happiness in domestic relations, or prosperity in any of the engagements and transactions in which a Christian might lawfully engage. It shows that it is right to wish that our friends may have success in the works of their hands and their plans of life.

And be in health - To enjoy bodily health. It is not necessary to to suppose, in order to a correct interpretation of this, that Gaius was at that time suffering from bodily indisposition, though perhaps it is most natural to suppose that, as John makes the wish for his health so prominent. But it is common, in all circumstances, to wish for the health and prosperity of our friends; and it is as proper as it is common, if we do not give that a degree of prominence above the welfare of the soul.

Even as thy soul prospereth - John had learned, it would seem, from the "brethren" who had come to him, 3 John 1:3, that Gaius was living as became a Christian; that he was advancing in the knowledge of the truth, and was exemplary in the duties of the Christian life; and he prays that in all other respects he might be prospered as much as he was in that. It is not very common that a man is more prospered in his spiritual interests than he is in his other interests, or that we can, in our wishes for the welfare of our friends, make the prosperity of the soul, and the practice and enjoyment of religion, the standard of our wishes in regard to other things. It argues a high state of piety when we can, as the expression of our highest desire for the welfare of our friends, express the hope that they may be in all respects as much prospered as they are in their spiritual concerns.