iv.13; 2John 11; Heb. ii. 14, ete. The expression here, éxevs xowvwviay, is stronger, since it expresses the enjoyment or realiza- tion of fellowship, as compared with the mere fact of fellow- ship. See on John xvi. 22.
Our fellowship (7 xowwvia % yyerépa). More strictly, the fellowship, that which is ours, according to John’s character- istic practice of defining and emphasizing a noun by an article and possessive pronoun. See on John x. 27. Ours (possessive instead of personal pronoun) indicating fellowship as a distin- guishing mark of Christians rather than as merely something enjoyed by them.
With the Father and with His Son (“eta rod martpos Kat peta Tod viod avtod). Note the repeated preposition pera with, distinguishing the two persons, and co-ordinating the fellow- ship with the Father, and the fellowship with the Son, thus implying sameness of essence. The fellowship with both con- templates both as united in the Godhead. Plato says of one who lives in unrestrained desire and robbery, “Such an one is the friend neither of God nor man, for he is incapable of com- munion (Kowwveiy adivatos), and he who is incapable of com- munition (xowwvia) is also incapable of friendship ” (“ Gorgias,” 507). So, in the “Symposium ” (188), he defines divination as “the art of communion (kowwvia) between gods and men.”
4. These things. The whole Epistle.
Write we unto you (ypagowev tyiv). The best texts read nets we, instead of tuiv to you. Both the verb and the pro- noun are emphatic. The writer speaks with conscious authority, and his message is to be not only announced (amayyéAnoper, ver. 3), but written. We write is emphasized by the absence of the personal object, to you.
Your joy (7 yapa vuov). The best texts read juav, owr, though either reading gives a good sense.