Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.'--3 John 2.
THIS little letter contains no important doctrinal teaching nor special revelation of any kind. It is the outpouring of the Christian love of the old Apostle to a brother about whom we know nothing else except that John, the beloved, loved him in the truth. And this prayer--for it is a prayer rather than a mere wish, since a good man like John turned all his wishes into prayers--this prayer in the original is even more emphatic and beautiful than in our version. Beloved, I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth,' says the Revised Version, and that slight change in the position of one clause is at once felt to be an improvement. We can scarcely suppose an Apostle praying for anybody above all things' that he might get on in the world. But the wish that Gaius may prosper outwardly in all things, as his soul prospers, is eminently worthy of John. He sets these two types of prosperity over against one another, and says, My wish for you is that you may be as prosperous and robust in spiritual matters as you are in bodily and material things.'
That question might be answered in a great variety of ways, but I purpose for the present to answer it by confining myself to this letter, and seeing what we can find out about the man to whom it was addressed. I rejoiced greatly when the brethren came and testified of the truth that is in thee.' There is the starting-point of true health of soul. That soul, and only that soul, is prosperous, in which what the Apostle calls here the truth' is lodged and rooted ; and by' the truth' he means, of course, the whole great revelation of God in Jesus Christ; and eminently Jesus Christ Himself who is the embodied Truth. Whether we take the phrase as meaning the abiding of Jesus Christ in the heart, or whether we take it as meaning more simply the incorporation into the very substance of the being, of the motives and principles that lie in the Gospel, comes to pretty much the same thing. The one thing which makes a man's soul healthy is to get Jesus Christ into it. That acts like an amulet that banishes all diseases and corruptions. That is like the preserving salt which, rubbed into a perishable substance, arrests corruption and makes food sweet and savoury. It is the engrafted word that is able to save the soul, and howsoever many other things may contribute to the inner well-being and prosperity of a man, such as intellectual acquirements, refined tastes, the gratification of pure affections, the fulfilment of innocent and legitimate hopes, and the like, the one thing that makes the soul prosperous is to have Christ in His word deeply planted and inseparably enshrined in its personality and being.
And how is that enshrining to be brought about? Alas, we all know the way a great deal better than we practise it. The prosperous soul is the soul that has opened itself in docile obedience for the entrance of the quickening and cleansing word. And just as a flower will open its calyx in the sunshine, and being opened by the sunshine playing upon its elastic filaments, will, because it is opened, receive into itself the sun that opened it and so grow ; in like manner, that heart that disparts itself at the touch of Christ's hand, and welcomes Him into the inner chambers and shrine of its being, will find that where He comes He brings warmth and fragrance and growth and all blessing. The prosperous soul is the Christ-inhabited soul. By willing reception, by patient waiting, by the study of God's word, by the endeavour to bring ourselves more and more under the influence of the truth as it is in Jesus, does that truth that makes prosperity take up its abode within us.
But the letter gives another of the characteristics of the truly prosperous and healthy soul. Thy brethren came and testified of the truth that is in thee, even as thou walkest in the truth.' The Apostle is not afraid of a confusion of metaphors which shocks sticklers for rhetorical propriety. The truth is, first of all, regarded as being in the man ; and then it is regarded as being a road on which, and within the limits of which he walks, or an atmosphere in which he moves. The incongruity is no real incongruity, but it strikingly brings out the great and blessed fact of the Gospel that the man who has the grace of God, the truth as it is in Jesus, within him, thereby finds that there is prepared for him a path within the limits of that truth in which he can safely walk. There will be progress if there be prosperity. The prosperous spirit is the active and advancing spirit, not content merely with sitting and saying, I have the truth in my soul. Thy word have I hid in my heart that I sin not against Thee'; but recognising that that truth is the law of his life, and prescribes for him a course of conduct. The prosperous soul is the soul that confines its activity within the fence which the truth as it is in Jesus,' who is the pattern, and the motive, and the law, and the power, has laid down for us; and within those limits makes daily and hourly advance to a more entire conformity with the example of the Lord. The prosperous soul is the soul that walks--not that sits idle--for action is the end of thought, and the purpose of the truth is to make men good, and not mere4y wise--a soul that acts and advances, yet never passing out of the atmosphere of the Gospel, nor going beyond the principles and motives that are laid down there.
There is a third characteristic in this letter, which we may also take for an illustration of the Apostle's idea. For he says : Thou doest faithfully whatsoever thou doest.'
Now faithfully' is not here used in the sense of righteously discharging all obligations and fulfilling one's stewardship, but it means something deeper than that. The root idea is whatever thou doest thou doest as a work of Christian faith'; or, to put it into other words, the prosperous soul is the soul all whose activity is based upon that one great truth made its own by faith, that Jesus Christ loves it, and so is all the result of trust in Him. Faith in Christ is the mother-tincture, out of which every virtue can be compounded, according to the liquid to which you add it. The basis of all, the stock' from which all the rest is really made, is the act of faith in Jesus Christ. And so the prosperous soul is the soul that has the truth in it, and walks in the truth which it has, and does everything because it trusts in the living God and in Jesus Christ His Son.
Is that your notion of the ideal of human nature, of the true and noble prosperity of an immortal spirit? Unless it be you have yet to learn the loftiest elevation and the fairest beauty that are possible for men. The prosperous soul filled with Christ within, and walking with Christ by its side, and drawing laws and motives, pattern and power from Him, is the soul that truly has fulfilled its ideal, and is journeying on the right road. For that is the literal meaning of the word that is rendered here prosper'; journeying on the right road to the true goal of human nature.
Beloved,' says John, I wish above all things,' or rather, I wish that in regard to all things, thou mayest prosper and be in health as thy soul prospereth.'
How would you like that standard applied to your worldly prosperity? Would you like not to get on any better in business than you do in religion? Would you be content that your limbs should be no more healthy than your soul, or that you should be making no more advances in worldly happiness and material prosperity than you are in the Divine life? Would you be content to have your worldly prosperity doled out to you out of the same spoon, of the same dimensions, with which you are content to receive your spiritual prosperity? As thy soul prospereth '--that would mean a very Lenten diet for a good many of us, and a very near approach to insolvency for ,some commercial men. Brethren, there is a sharp test in these words. I suppose this good Gaius to whom the letter was written was very likely in humble circumstances, and not improbably in enfeebled health. And John was probably wishing for him more than he had, when he wished him to get on as well in the world as he did in his spiritual life, and desired that his soul might prosper as much as his body. It would be a bad thing for some of us if the same standard of proportion were applied to us. Another consideration is suggested by this correspondence, and that is that it is always a disastrous thing for Christian people when outward prosperity gets ahead of inward. It is the ruin of a good many so-called Christian people. When a man gets on in the world he begins, too often, to decline in the truth. It is difficult for us to carry a full cup without spilling it. And the worst thing that could happen to many Christian people would be what they fret, and fume, and work themselves into a fever, and live careful days and sleepless nights in order to secure--and that is, outward prosperity. The best thing is that the soul should be more prosperous than the body, and the worst adversity is the outward prosperity that ruins or harms the inward life.
There is no overstrained spiritualism here. John has set us an example that we need not be afraid to follow. If he that leaned upon Christ's bosom, and had drunk in more of the spirit of his Master than any of the Twelve, was not afraid to pray for this good brother that he might have worldly good and health, we need not doubt that for ourselves, and for those that are dear to us, it is perfectly legitimate and right that we should desire and pray for both things. There is no unnatural, artificial, hypocritical pretence of despising the present and the outward in the words here. Although the Apostle does put the two things side by side, he does not fall into the error of casting contempt upon either. He is a true disciple of the Master who said, Your Father knoweth that ye have need of these things.' And if your Father knows that you have need, then you may be quite sure that you will get them, and it is a lie to pretend that you do not want them when you do.
But then, that being admitted, look how the higher towers above the legitimate lower. It will always be the case that if a man seeks first the Kingdom of God and His righteousness, there will be--in his simple devotion to the truth, and walking within the limits that it prescribes, and making all his life an act of faith--a direct tendency in a great many directions to secure the best possible use, and the largest possible enjoyment, from the things that are seen and temporal Godliness hath promise of the life which now is' ; and the first Psalm, which perhaps may have been in the Apostle's mind here, contains a truth that was not exhausted in the Old Testament days, because the man whose heart is set on the law of God, and who meditates upon that law day and night, all that he doeth shall prosper. There is in godliness a distinct and constant tendency to make the best of both worlds; but the best is not made of the present world unless we subordinate it and feel distinctly its insignificance in comparison with the future, which is also the present, unseen world.
And even when, as is often the case, the devout and inwardly prosperous soul is compassed about with sorrows that never can be stanched, with griefs through which anything but an immortal life would bleed itself away ; or with poverty and want and anxiety arising from causes which no personal devotion can ever touch or affect--even then if the soul prospers it has the power, the magic power, of converting poison into food, and sorrow into a means of growth; and they whose spirits are joined to Jesus Christ, and whose souls ever move in harmony with Him--and therefore are prosperous souls--will find that there is nothing in this world that is really adverse to them. For all things work together for good to them that love God,' since he who loves God thinks nothing bad that helps him to love Him better; and since he who loves God finds occasion for loving and trusting Him more in every variety and vicissitude of earthly fortune.
Therefore, brethren, if we will follow the directions that this Apostle gives us as to how to secure the prosperity of our souls, God is faithful and He will measure to us prosperity in regard of outward things by the proportion which our faith in Him bears to His faithfulness. The more we love Him, the more certainly will all things be our servants. If we can say We are Christ's,' then all things are ours.
