Text -- 3 John 1:1-9 (NET)

Introduction and Thanksgiving

1:1 From the elder, to Gaius my dear brother, whom I love in truth. 1:2 Dear friend, I pray that all may go well with you and that you may be in good health, just as it is well with your soul. 1:3 For I rejoiced greatly when the brothers came and testified to your truth, just as you are living according to the truth. 1:4 I have no greater joy than this: to hear that my children are living according to the truth.

The Charge to Gaius

1:5 Dear friend, you demonstrate faithfulness by whatever you do for the brothers (even though they are strangers). 1:6 They have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. 1:7 For they have gone forth on behalf of “The Name,” accepting nothing from the pagans. 1:8 Therefore we ought to support such people, so that we become coworkers in cooperation with the truth.

Diotrephes the Troublemaker

1:9 I wrote something to the church, but Diotrephes, who loves to be first among them, does not acknowledge us.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 3Jo 1:1

The beloved ( tōi agapētōi ).

Four times in this short letter this verbal adjective is used of Gaius (here, 3Jo 1:2, 3Jo 1:5, 3Jo 1:11). See 2Jo 1:1 for the same phrase here, "whom I love in truth."

Robertson: 3Jo 1:2

I pray ( euchomai ).

Here only in John’ s writings. See Rom 9:3.

Robertson: 3Jo 1:2

In all things ( peri pantōn ).

To be taken with euodousthai and like peri in 1Co 16:1, "concerning all things."

Robertson: 3Jo 1:2

Thou mayest prosper ( se euodousthai ).

Infinitive in indirect discourse (object infinitive) after euchomai , with accusative of general reference se (as to thee). Euodoō is old verb (from euodos , eu and hodos , prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1Co 16:2; Rom 1:10.

Robertson: 3Jo 1:2

Be in health ( hugiainein ).

In Paul this word always means sound teaching (1Ti 1:10; 1Ti 6:3), but here and in Luk 5:31; Luk 7:10; Luk 15:27, of bodily health. Brooke wonders if Gaius’ health had caused his friends anxiety.

Robertson: 3Jo 1:2

Even as thy soul prospereth ( kathōs euodoutai sou hē psuchē ).

A remarkable comparison which assumes the welfare (present middle indicative of euodoō ) of his soul (psuchē here as the principle of the higher life as in Joh 12:27, not of the natural life as in Mat 6:25).

Robertson: 3Jo 1:3

I rejoiced greatly ( echarēn lian ).

As in 2Jo 1:4; Phi 4:10, not epistolary aorist, but reference to his emotions at the good tidings about Gaius.

Robertson: 3Jo 1:3

When brethren came ( erchomenōn adelphōn ).

Genitive absolute with present middle participle of erchomai , and so with marturountōn (bare witness, present active participle of martureō ). Present participle here denotes repetition, from time to time.

Robertson: 3Jo 1:3

To the truth ( tēi alētheiāi ).

Dative case. "As always in the Johannine writings, ‘ truth’ covers every sphere of life, moral, intellectual, spiritual"(Brooke).

Robertson: 3Jo 1:3

Even as thou walkest in truth ( kathōs su en alētheiāi peripateis ).

"Thou"in contrast to Diotrephes (3Jo 1:9) and others like him. On peripateō see 1Jo 1:6 and on en alētheiāi see 2Jo 1:4.

Robertson: 3Jo 1:4

Greater ( meizoteran ).

A double comparative with ̇teros added to meizōn , like our "lesser"and like mallon kreisson (more better) in Phi 1:23. In Eph 3:8 we have elachistoterōi , a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (cheiroteros , more worse) as also in Shakespeare.

Robertson: 3Jo 1:4

Joy ( charan ).

B reads charin (grace).

Robertson: 3Jo 1:4

Than this ( toutōn ).

Ablative neuter plural after the comparative.

Robertson: 3Jo 1:4

To hear of ( hina akouō ).

Object clause (epexegetic) with hina and akouō , the present active subjunctive (keep on hearing of) in apposition with toutōn ,

Robertson: 3Jo 1:4

Walking in truth ( en alētheiāi peripatounta ).

As in 2Jo 1:4, which see. By the use of tekna John may mean that Gaius is one of his converts (1Ti 1:1).

Robertson: 3Jo 1:5

A faithful work ( piston ).

Either thus or "thou makest sure,"after an example in Xenophon quoted by Wettstein (poiein pista ) and parallel to kaina poieō in Rev 21:5. But it is not certain.

Robertson: 3Jo 1:5

In whatsoever thou doest ( ho ean ergasēi ).

Indefinite relative with modal ean (= an ) and the first aorist middle subjunctive of ergazomai . See Col 3:23 for both poieō and ergazomai in the same sentence.

Robertson: 3Jo 1:5

And strangers withal ( kai touto xenous ).

"And that too"(accusative of general reference as in 1Co 6:6; Phi 1:28; Eph 2:8). This praise of hospitality (Rom 12:13; 1Pe 4:9; 1Ti 3:2; 1Ti 5:10; Tit 1:8; Heb 13:2) shows that in 2Jo 1:10 John has a peculiar case in mind.

Robertson: 3Jo 1:6

Before the church ( enōpion ekklēsias ).

Public meeting as the anarthrous use of ekklēsia indicates, like en ekklēsiāi in 1Co 14:19, 1Co 14:35.

Robertson: 3Jo 1:6

Thou wilt do well ( kalōs poiēseis ).

Future active of poieō with adverb kalōs , a common polite phrase in letters (papyri) like our "please."See also Act 10:33; Jam 2:19; 1Co 7:37.; Phi 4:14; 2Pe 1:19.

Robertson: 3Jo 1:6

To set forward on their journey ( propempsas ).

First aorist active participle (simultaneous action) of propempō , to send forward, "sending forward,"old word, in N.T. in Act 15:3; Act 20:38; Act 21:5; 1Co 16:6, 1Co 16:11; 2Co 1:16; Rom 15:24; Tit 3:13.

Robertson: 3Jo 1:6

Worthily of God ( axiōs tou theou ).

Precisely this phrase in 1Th 2:12 and the genitive with axiōs also in Rom 16:2; Phi 1:27; Col 1:10; Eph 4:1. See Joh 13:20 for Christ’ s words on the subject. "Since they are God’ s representatives, treat them as you would God"(Holtzmann). From Homer’ s time ( Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Rom 15:24; Tit 3:13.

Robertson: 3Jo 1:7

For the sake of the Name ( huper tou onomatos ).

The name of Jesus. See Act 5:4; Rom 1:5 for huper tou onomatos and Jam 2:7 for the absolute use of "the name"as in 1Pe 4:16. "This name is in essence the sum of the Christian creed"(Westcott) as in 1Co 12:3; Rom 10:9. It is like the absolute use of "the Way"(Act 9:2; Act 19:9, Act 19:23; Act 24:22).

Robertson: 3Jo 1:7

Taking nothing ( mēden lambanontes ).

Present active participle with the usual negative with participles (1Jo 2:4).

Robertson: 3Jo 1:7

Of the Gentiles ( apo tōn ethnikōn ).

Instead of the usual ethnōn (Luk 2:32), late adjective for what is peculiar to a people (ethnos ) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Mat 5:47; Mat 6:7; Mat 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1Th 2:6.; 2Co 12:16.). Note apo here as in collecting taxes (Mat 17:25) rather than para , which may be suggestive.

Robertson: 3Jo 1:8

Ought ( opheilomen ).

See for this word 1Jo 2:6; 1Jo 3:16; 1Jo 4:11.

Robertson: 3Jo 1:8

To welcome ( hupolambanein ).

Present active infinitive (habit of welcoming) of hupolambanō , old word, to take up under, to carry off (Act 1:9), to reply (Luk 10:30), to suppose (Act 2:15), only here in N.T. in this sense of receiving hospitably or to take under one’ s protection like hupodechomai (Luk 10:38).

Robertson: 3Jo 1:8

Such ( tous toioutous ).

"The such"according to the Greek idiom (1Co 16:16, 1Co 16:18).

Robertson: 3Jo 1:8

That we may be ( hina ginōmetha ).

Purpose clause with hina and the present middle subjunctive of ginomai , "that we may keep on becoming."

Robertson: 3Jo 1:8

Fellow-workers ( sunergoi ).

Old compound (sun , ergon ).

Robertson: 3Jo 1:8

With the truth ( tēi alētheiāi ).

So associative instrumental case with sun in sunergoi , but it is not certain that this is the idea, though sunergeō is so used with ergois in Jam 2:22. Sunergos itself occurs with the genitive of the person as in theou sunergoi (1Co 3:9) or with genitive of the thing tēs charās (1Co 3:9). So then here the meaning may be either "co-workers with such brethren for the truth"(dative of advantage) or "co-workers with the truth"(associative instrumental case).

Robertson: 3Jo 1:9

I wrote somewhat unto the church ( egrapsa ti tēi ekklēsiāi ).

A few MSS. add an to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to 2 John as Findlay holds, but an allusion to a brief letter of commendation (Act 18:27; 2Co 3:1; Col 4:10) sent along with the brethren in 3Jo 1:5-7 or to some other itinerant brethren. Westcott wrongly thinks that ti is never used of anything important in the N.T. (Act 8:9; Gal 6:3), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. Diotrephes (Dios and trephō , nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was 2 John condemning the Gnostics or another letter commending Demetrius and John’ s missionaries. Hence he sends Gaius this personal letter warning against Diotrephes.

Robertson: 3Jo 1:9

Who loveth to have the preeminence among them ( ho philoprōteuōn autōn ).

Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, Light etc., p. 76), from philoprōtos , fond of being first (Plutarch), and made like philoponeō (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper.

Robertson: 3Jo 1:9

Receiveth us not ( ouk epidechetai hēmās ).

Present active indicative of this old compound, in N.T. only here and 3Jo 1:10. Diotrephes refused to accept John’ s authority or those who sided with him, John’ s missionaries or delegates (cf. Mat 10:40).

Vincent: 3Jo 1:1

The elder

See on 2Jo 1:1.

Vincent: 3Jo 1:1

Gaius

The name occurs several times in the New Testament, as Act 19:29; Act 20:4; Rom 16:23; 1Co 1:14. The person addressed here cannot be identified.

Vincent: 3Jo 1:1

The well-beloved

Rev., the beloved . In the Greek order the name comes first. Gaius the beloved .

Vincent: 3Jo 1:1

In the truth ( ἐν αληθείᾳ )

Rev., properly, omitting the article, in truth . See on 2Jo 1:4.

Vincent: 3Jo 1:2

Beloved

Compare the plural, 1Jo 3:2, 1Jo 3:21; 1Jo 4:1, 1Jo 4:7, 1Jo 4:11.

Vincent: 3Jo 1:2

I wish above all things ( περὶ πάντων εὔχομαι )

Wrong. This sense of περί is contrary to New Testament usage. The preposition means concerning . So Rev. " I pray that in all things thou mayst prosper." Εὔχομαι I pray or wish , occurs only here in John's writings, and not often elsewhere. See Act 26:29; Rom 9:3; Jam 5:16.

Vincent: 3Jo 1:2

Mayst prosper ( εὐοδοῦσθαι )

Lit., have a prosperous journey . From ἐν well , and ὁδός a way . In this original sense, Rom 1:10. The word occurs only three times in the New Testament. See 1Co 16:2.

Vincent: 3Jo 1:2

Be in health ( ὑγιαίνειν )

Used in the New Testament both in a physical and moral sense. The former is found only here and in Luke's Gospel. See Luk 5:31; Luk 7:10; Luk 15:27. Paul uses it of soundness in faith or doctrine . See 1Ti 1:10; 1Ti 6:3; 2Ti 1:13; Tit 2:2. Here of Gaius' bodily health, as is shown by soul in the next clause.

Vincent: 3Jo 1:2

Soul ( ψυχή )

See on Mar 12:30; see on Luk 1:46. The soul (ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual , and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle (πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luk 1:46; Luk 2:35; Joh 10:24; Act 14:2); and the meanings of ψυχή soul and πνεῦμα spirit , occasionally approach each other very closely. Compare Joh 12:27, and Joh 11:33; Mat 11:29, and 1Co 16:18. Also both words in Luk 1:47. In this passage ψυχή soul , expresses the soul regarded as moral being designed for everlasting life. See Heb 6:19; Heb 10:39; Heb 13:17; 1Pe 2:11; 1Pe 4:19. John commonly uses the word to denote the principle of the natural life. See Joh 10:11, Joh 10:15; Joh 13:37; Joh 15:13; 1Jo 3:16; Rev 8:9; Rev 12:11; Rev 16:3.

Vincent: 3Jo 1:3

Rejoiced greatly

See on 2Jo 1:4.

Vincent: 3Jo 1:3

Brethren came ( ἐρχομένων ἀδελφῶν )

Lit., coming . The present participle denotes coming from time to time , and not coming on a single occasion, which would require the aorist. On brethren , see on 1Jo 2:9.

Vincent: 3Jo 1:3

Thou walkest in truth

See on 1Jo 1:8. for the phrase walk in , see on 2Jo 1:6. Thou is emphatic, suggesting a contrast with less faithful ones, as Diotrephes, 3Jo 1:9.

Vincent: 3Jo 1:4

Joy ( χαρὰν )

The texts vary; some reading χάριν grace or favor from God, on which see 2Jo 1:3. Note the Greek order: greater joy than this have I not .

Vincent: 3Jo 1:4

My children ( τὰ ἐμὰ τέκνα )

Lit., mine own children .

Vincent: 3Jo 1:4

Walk ( περιπατοῦντα )

Rev., rightly, walking . The participle expresses something habitual.

Vincent: 3Jo 1:5

Thou doest faithfully ( πιστὸν ποιεῖς )

Rev., thou doest a faithful work . A third interpretation is thou givest a pledge or guaranty , and a fourth, akin to this, thou makest sure . The Rev. is best. There is no parallel to justify the third and fourth.

Vincent: 3Jo 1:5

Thou doest ( ἐργάσῃ )

Or lit., according to the eymology, workest (ἔργον work ). See on Jam 2:9. The distinction between this verb and others signifying to do , such as ποιεῖν , πράσσειν , δρᾶν , which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On ποιεῖν and πρα.σσειν , see on Joh 3:21. Ἐργάζομαι , like πράσσειν , contemplates the process rather than the end of action, carrying the ideas of continuity and repetition . It means to labor , to be active , to perform , with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See Mat 21:28; Mat 25:26; Luk 13:14; Joh 5:17; Joh 6:27; Joh 9:4; 1Th 2:9. For the phrase ἐργάσῃ εἰς thou doest toward (Rev.), see Mat 26:10.

Vincent: 3Jo 1:5

And to strangers ( καὶ εἰς τοὺς ξένους )

The best texts read, instead of εἰς τοὺς to the (strangers), τοῦτο , that ; so that the sentence is, literally, " to them that are brethren, and that strangers." For the phrase and that , compare 1Co 6:6; Phi 1:28; Eph 2:8.

Vincent: 3Jo 1:6

The Church ( ἐκκλησίας )

See on Mat 16:18.

Vincent: 3Jo 1:6

If thou bring forward on their journey ( προπέμψας )

Lit., having sent forward . The aorist tense represents the act as accomplished. Compare Act 15:3; Tit 3:13. Rev., set forward .

Vincent: 3Jo 1:6

After a godly sort ( ἀξίως τοῦ Θεοῦ )

Lit., worthily of God . So Rev. Compare 1Th 2:12; Col 1:10.

Vincent: 3Jo 1:6

Thou shalt do well ( καλῶς ποιὴσεις )

For the phrase, see Act 10:33; Phi 4:14; Jam 2:8, Jam 2:19; 2Pe 1:19. Rev., renders the whole: whom thou wilt do well to set forward on their journey worthily of God .

Vincent: 3Jo 1:7

For His Name's sake ( ὑπὲρ τοῦ ὀνόματος )

His is supplied by the A.V. It is not in the text. Rev., correctly, for the sake of the Name . The Name (Jesus Christ) is used thus absolutely in Act 5:41; compare Jam 2:7. For a similar absolute use of the way , see on Act 4:2. See on 1Jo 1:7.

Vincent: 3Jo 1:7

Taking nothing of ( μηδὲν λαμβάνοντες ἀπὸ )

For the phrase taking of , or from , see on 1Jo 1:5.

Vincent: 3Jo 1:7

The Gentiles ( ἐθνικῶν )

This word occurs elsewhere only in the Gospel of Matthew. The more common word is ἔθνη , which is the reading of the Tex. Rec. here: ἐθνῶν . See on Luk 2:32.

Vincent: 3Jo 1:8

Ought ( ὀφείλομεν )

See on 1Jo 2:6.

Vincent: 3Jo 1:8

To receive ( ἀπολαμβάνειν )

The best texts read ὑπολαμβάνειν to support ; i.e., to welcome with the provision of hospitality. Rev., welcome . The verb means, originally, to take underneath in order to raise . Hence, to support . Figuratively, to take upon the mind , to suppose , as Luk 7:43; Act 2:15 : to take up or follow in speech ; hence to answer , as Luk 10:30.

Vincent: 3Jo 1:8

Fellow-helpers to the truth ( συνεργοὶ τῇ ἀληθείᾳ )

Lit., fellow-workers . The expression is explained in two ways: either fellow-workers with the teachers (τοιούτους such ) in support of the truth; or fellow-workers with the truth . Adopt the latter, as Rev.

Vincent: 3Jo 1:9

I wrote unto the Church

The best texts insert τι somewhat , which indicates that the apostle did not regard the communication as specially important.

Vincent: 3Jo 1:9

Diotrephes ( Διοτρεφὴς )

The name is from Δίος of Zeus (Jove), and τρέφω to nourish , and means Jove-nursed .

Vincent: 3Jo 1:9

Who loveth to have the pre-eminence ( ὁ φιλοπρωτεύων )

From the adjective φιλόπρωτος fond of being first . The word occurs here only.

Wesley: 3Jo 1:1

Caius was probably that Caius of Corinth whom St. Paul mentions, Rom 16:23. If so, either he was removed from Achaia into Asia, or St. John sent this letter to Corinth.

Wesley: 3Jo 1:3

I know thou usest all thy talents to his glory.

Wesley: 3Jo 1:3

The true faith and love.

Wesley: 3Jo 1:4

Such is the spirit of every true Christian pastor.

Wesley: 3Jo 1:4

Caius probably was converted by St. Paul. Therefore when St. John speaks of him. with other believers, as his children, it may be considered as the tender style of paternal love, whoever were the instruments of their conversion. And his using this appellation, when writing under the character of the elder, has its peculiar beauty.

Wesley: 3Jo 1:5

Uprightly and sincerely.

Wesley: 3Jo 1:6

The congregation with whom I now reside.

Wesley: 3Jo 1:6

Supplied with what is needful.

Wesley: 3Jo 1:6

How tenderly does the apostle enjoin this!

Wesley: 3Jo 1:7

To preach the gospel.

Wesley: 3Jo 1:8

With all kindness.

Wesley: 3Jo 1:8

Which they preach.

Wesley: 3Jo 1:9

Probably that to which they came.

Wesley: 3Jo 1:9

Perhaps the pastor of it.

Wesley: 3Jo 1:9

To govern all things according to his own will.

Wesley: 3Jo 1:9

Neither them nor me. So did the mystery of iniquity already work!

JFB: 3Jo 1:1

Emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle.

JFB: 3Jo 1:1

(2Jo 1:1). "Beloved" is repeated often in this Epistle, indicating strong affection (3Jo 1:1-2, 3Jo 1:5, 3Jo 1:11).

JFB: 3Jo 1:2

Greek, "concerning all things": so ALFORD: in all respects. But WAHL justifies English Version (compare 1Pe 4:8). Of course, since his soul's prosperity is presupposed, "above all things" does not imply that John wishes Gaius' bodily health above that of his soul, but as the first object to be desired next after spiritual health. I know you are prospering in the concerns of your soul. I wish you similar prosperity in your body. Perhaps John had heard from the brethren (3Jo 1:3) that Gaius was in bad health, and was tried in other ways (3Jo 1:10), to which the wish, 3Jo 1:2, refers.

JFB: 3Jo 1:2

In general.

JFB: 3Jo 1:2

In particular.

JFB: 3Jo 1:3

Greek, "of" (or 'to') thy truth": thy share of that truth in which thou walkest [ALFORD].

JFB: 3Jo 1:3

In contrast to Diotrephes (3Jo 1:9).

JFB: 3Jo 1:4

Members of the Church: confirming the view that the "elect lady" is a Church.

JFB: 3Jo 1:5

An act becoming a faithful man.

JFB: 3Jo 1:5

A distinct Greek word from the former "doest": translate, "workest": whatsoever work, or labor of love, thou dost perform. So Mat 26:10, "She hath wrought a good work upon me."

JFB: 3Jo 1:5

The oldest manuscripts, "and that (that is, and those brethren) strangers." The fact of the brethren whom thou didst entertain being "strangers," enhances the love manifested in the act.

JFB: 3Jo 1:6

To stimulate others by the good example. The brethren so entertained by Gaius were missionary evangelists (3Jo 1:7); and, probably, in the course of narrating their missionary labors for the edification of the Church where John then was, incidentally mentioned the loving hospitality shown them by Gaius.

JFB: 3Jo 1:6

"If thou (continue to) forward on their journey" by giving them provisions for the way.

JFB: 3Jo 1:6

Greek, "in a manner worthy of God," whose ambassadors they are, and whose servant thou art. He who honors God's missionary servants (3Jo 1:7), honors God.

JFB: 3Jo 1:7

Christ's.

JFB: 3Jo 1:7

As missionaries.

JFB: 3Jo 1:7

Refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessalonica.

JFB: 3Jo 1:7

The Christians just gathered out by their labors from among the heathen. As Gaius himself was a Gentile convert, "the Gentiles" here must mean the converts just made from the heathen, the Gentiles to whom they had gone forth. It would have been inexpedient to have taken aught (the Greek "meden" implies, not that they got nothing, though they had desired it, but that it was of their own choice they took nothing) from the infant churches among the heathen: the case was different in receiving hospitality from Gaius.

JFB: 3Jo 1:8

In contradistinction to "the Gentiles" or "heathen" referred to, 3Jo 1:7.

JFB: 3Jo 1:8

As they take nothing from the Gentiles or heathen.

JFB: 3Jo 1:8

The oldest manuscripts read, "take up." As they "take" nothing from the Gentiles, we ought to take them up so as to support them.

JFB: 3Jo 1:8

With them.

JFB: 3Jo 1:8

That is, to promote the truth.

JFB: 3Jo 1:9

The oldest manuscripts add "something": a communication, probably, on the subject of receiving the brethren with brotherly love (3Jo 1:8, 3Jo 1:10). That Epistle was not designed by the Spirit for the universal Church, or else it would have been preserved.

JFB: 3Jo 1:9

Of which Gaius is a member.

JFB: 3Jo 1:9

Through ambition. Evidently occupying a high place in the Church where Gaius was (3Jo 1:10).

JFB: 3Jo 1:9

Over the members of the Church.

JFB: 3Jo 1:9

Virtually, namely, by not receiving with love the brethren whom we recommended to be received (3Jo 1:8, 3Jo 1:10; compare Mat 10:40).

Clarke: 3Jo 1:1

The elder - See on the first verse of the preceding epistle (2Jo 1:1 (note), and also the preface

Clarke: 3Jo 1:1

The well-beloved Gaius - Γαιος Gaius, is the Greek mode of writing the Roman name Caius; and thus it should be rendered in European languages

Several persons of the name of Caius occur in the New Testament

1.    In the Epistle to the Romans, Rom 16:23, St. Paul mentions a Caius who lived at Corinth, whom he calls his host, and the host of the whole Church

2.    In 1Co 1:14, St. Paul mentions a Caius who lived at Corinth, whom he had baptized; but this is probably the same with the above

3.    In Act 19:29, mention is made of a Caius who was a native of Macedonia, who accompanied St. Paul, and spent some time with him at Ephesus. This is probably a different person from the preceding; for the description given of the Caius who lived at Corinth, and was the host of the whole Church there, does not accord with the description of the Macedonian Caius, who, in the very same year, traveled with St. Paul, and was with him at Ephesus

4.    In Act 20:4, we meet a Caius of Derbe, who was likewise a fellow traveler of St. Paul. This person cannot be the Corinthian Caius, for the host of the Church at Corinth would hardly leave that city to travel into Asia: and he is clearly distinguishable from the Macedonian Caius by the epithet Δερβαιος, of Derbe

5.    And lastly, there is the Caius who is mentioned here, and who is thought by some critics to be different from all the above; for, in writing to him, St. John ranks him among his children, which seems, according to them, to intimate that he was converted by this apostle

Now, whether this Caius was one of the persons just mentioned, or whether he was different from them all, is difficult to determine; because Caius was a very common name. Yet if we may judge from the similarity of character, it is not improbable that he was the Caius who lived at Corinth, and who is styled by St. Paul the host of the whole Church; for hospitality to his Christian brethren was the leading feature in the character of this Caius to whom St. John wrote, and it is on this very account that he is commended by the apostle. Besides, St. John’ s friend lived in a place where this apostle had in Diotrephes a very ambitious and tyrannical adversary; and that there were men of this description at Corinth is evident enough from the two epistles to the Corinthians, though St. Paul has not mentioned their names. See Michaelis

The probability of this Caius being the same with the Corinthian Caius has suggested the thought that this epistle was sent to Corinth; and consequently that the second epistle was sent to some place in the neighborhood of that city. But I think the distance between Ephesus, where St. John resided, and Corinth, was too considerable for such an aged man as St. John is represented to be to travel, whether by land or water. If he went by land, he must traverse a great part of Asia, go through Thrace, Macedonia, Thessaly, and down through Greece, to the Morea, a most tedious and difficult journey. If he went by water, he must cross the Aegean Sea, and navigate among the Cyclades Islands, which was always a dangerous voyage. Now as the apostle promises, both in the second and in this epistle, to see the persons shortly to whom he wrote, I take it for granted that they could not have lived at Corinth, or anywhere in the vicinity of that city. That St. John took such a voyage Michaelis thinks probable; "for since Corinth lay almost opposite to Ephesus, and St. John, from his former occupation, before he became an apostle, was accustomed to the sea, it is not improbable that the journey or voyage which he proposed to make was from Ephesus to Corinth.

In answer to this I would just observe

1.    That the voyage was too long and dangerous for a man at John’ s advanced age to think of taking

2.    That John had never been accustomed to any such sea as the Aegean, for the sea of Galilee, or sea of Tiberias, on which, as a fisherman, he got his bread, was only an inconsiderable fresh water lake; and his acquaintance with it could give him very few advantages for the navigation of the Aegean Sea, and the danger of coasting the numerous islands dispersed through it.

Clarke: 3Jo 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; an

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.

Clarke: 3Jo 1:3

When the brethren came - Probably the same of whom he speaks in the fifth (3Jo 1:5) and following verses, and who appear to have been itinerant evangelists

Clarke: 3Jo 1:3

The truth that is in thee - The soundness of thy faith and the depth of thy religion.

Clarke: 3Jo 1:4

To hear that my children - From this it has been inferred that Caius was one of St. John’ s converts, and consequently not the Corinthian Caius, who was converted, most probably, by St. Paul. But the apostle might use the term children here as implying those who were immediately under his pastoral care, and, being an old man, he had a right to use such terms in addressing his juniors both in age and grace; and there is much both of propriety and dignity in the appellation coming from such a person.

Clarke: 3Jo 1:5

Thou doest faithfully - Πιστον ποιεις . Kypke thinks that πιστον is put here for πιστιν, and that the phrase signifies to keep or preserve the faith, or to be bound by the faith, or to keep one’ s engagements. Thou hast acted as the faith - the Christian religion, required thee to act, in all that thou hast done, both to the brethren at home, and to the strangers - the itinerant evangelists, who, in the course of their travels, have called at thy house. There is not a word here about the pilgrims and penitential journeys which the papists contrive to bring out of this text.

Clarke: 3Jo 1:6

Which have borne witness of thy charity - Of thy love and benevolence

Clarke: 3Jo 1:6

Before the Church - The believers at Ephesus; for to this Church the apostle seems to refer

Clarke: 3Jo 1:6

Whom if thou bring forward - If thou continue to assist such, as thou hast done, thou shalt do well

The brethren of whom St. John speaks might have been apostles; the strangers, assistants to these apostles, as John Mark was to Barnabas. Both were itinerant evangelists

Clarke: 3Jo 1:6

After a godly sort - Αξιως του Θεου· Worthy of God; and in such a way as he can approve. Let all Churches, all congregations of Christians, from whom their ministers and preachers can claim nothing by law, and for whom the state makes no provision, lay this to heart; let them ask themselves, Do we deal with these in a manner worthy of God, and worthy of the profession we make? Do we suffer them to lack the bread that perisheth, while they minister to us with no sparing hand the bread of life? Let a certain class of religious people, who will find themselves out when they read this note, consider whether, when their preachers have ministered to them their certain or stated time, and are called to go and serve other Churches, they send them forth in a manner worthy of God, making a reasonable provision for the journey which they are obliged to take. In the itinerant ministry of the apostles it appears that each Church bore the expenses of the apostle to the next Church or district to which he was going to preach the word of life. So it should be still in the mission and itinerant ministry.

Clarke: 3Jo 1:7

For his name’ s sake they went forth - For the sake of preaching the Gospel of the grace of God, and making known Jesus to the heathen

Clarke: 3Jo 1:7

Taking nothing of the Gentiles - Receiving no emolument for their labor, but in every respect showing themselves to be truly disinterested. Sometimes, and on some special occasions, this may be necessary; but the laborer is worthy of his hire is the maxim of the author of Christianity. And those congregations of Christians are ever found to prize the Gospel most, and profit most by it, who bear all expenses incident to it, and vice versa

But some construe εξηλθον, they went out, with απο των εθνων, from the Gentiles, or rather by the Gentiles, and give the passage this sense: They went out, i.e., were driven out by the Gentiles, taking nothing with them, i.e., leaving all their property behind, so that they were in a state of great destitution. A curious reading here, εθνικων, heathenish men, for εθνων, Gentiles, which latter might imply those who were converted from among the Gentiles, while the sense of the other term seems to be restrained to those who were still unconverted, may seem to strengthen the above interpretation; and although the construction seems rather harsh, yet it is not, on the whole, unlikely. The reading above referred to is that of the most ancient and reputable MSS. That to be driven out or expelled is one scriptural meaning of the verb εξερχομαι, see Mat 8:32 : And when they were come out, οἱ δε εξελθοντεσς, and when they were Driven Out. Mat 12:43 : When the unclean spirit is gone out, εξελθη, is Driven Out. See Mar 5:13, Mar 7:29 : The devil is gone out of thy daughter, εξεληλυθε, is Expelled. Mar 9:29 : This kind can come forth by nothing εν ουδενι δυναται εξελθειν, can be Driven Out by nothing, but by prayer and fasting. Luk 8:2 : Mary Magdalene; out of whom went, αφ ’ ἡς δαιμονια ἑπτα εξεληλυθει, out of whom were Cast, seven demons. See also 1Jo 2:19; Rev 3:12; and Schleusner, in voc. εξερχομαι .

Clarke: 3Jo 1:8

We therefore ought to receive such - Those who are persecuted for righteousness’ sake, and have professed the truth at the hazard of their lives, and the loss of all their worldly substance. Instead of απολαμβανειν, to receive, the most ancient and reputable MSS. have ὑπολαμβανειν, to take up, undertake for, or kindly receive

Clarke: 3Jo 1:8

Fellow helpers to the truth - And thus encourage the persecuted, and contribute to the spread and maintenance of the Gospel.

Clarke: 3Jo 1:9

I wrote unto the Church - The Church where Caius was; but Diotrephes, who loveth to have the pre-eminence, φιλοπρωτευων, who loves the presidency, or chief place in the Church. He was doubtless an officer in the Church, at least a deacon, probably a bishop; and, being one, he magnified himself in his office; he loved such eminence, and behaved himself haughtily in it

Clarke: 3Jo 1:9

Receiveth us not - Does not acknowledge the apostolical authority. As some MSS. supply αν after εγραψα, and several judicious critics believe it is implied, the translation will run thus: I would have written to the Church to receive these men kindly, but Diotrephes, who affects the presidency; and into whose hands, if I wrote to the Church, my letter must come, receiveth us not - would not acknowledge my authority to interfere with any of the matters of his Church; and therefore I have written unto thee, whose love to the brethren and general hospitality are well known, that thou wouldst receive those strangers and persecuted followers of our common Lord.

Defender: 3Jo 1:1

Obviously, the writer is the Apostle John, presumably writing from Ephesus to a close friend in one of the nearby churches of Asia Minor (compare the salutation in 2Jo 1:1).

Defender: 3Jo 1:1

Gaius is called "beloved" by John no less than four times in this short epistle (3Jo 1:1, 3Jo 1:2, 3Jo 1:5, 3Jo 1:11). Evidently, he had been won to Christ by John (3Jo 1:4), and John had frequently received good reports from traveling Bible teachers and others concerning Gaius' spiritual growth and godly life (3Jo 1:3)."

Defender: 3Jo 1:2

An expression of concern for the health and prosperity of the recipients was common in the pagan letters of the ancient Graeco/Roman world. John, however, added an expression of interest in their spiritual health as well."

Defender: 3Jo 1:4

We should not only "know the truth" (Joh 8:32) and "believe and know the truth" (1Ti 4:3), but also "obey the truth" (1Pe 1:22), "speak the truth" (Eph 4:15), "do the truth" (Joh 3:21) and, like Gaius, "walk in truth" (3Jo 1:4)."

Defender: 3Jo 1:7

The traveling evangelists and Bible teachers recommended by John to the various churches were, evidently, called of God to such a ministry, depending on God and God's people to supply their physical needs. They set a good example for modern preachers, too many of whom plead for money from saved and unsaved alike, thereby giving the cause of Christ a bad name. To maintain the integrity of His Name, Christian leaders today likewise should trust God and His people alone to supply their needs."

Defender: 3Jo 1:8

John says that other Christians in the churches should "receive" these dedicated servants of the Lord. The word "receive," as used here, conveys the thought of "underwriting," or supporting them physically and financially."

Defender: 3Jo 1:9

John had apparently written a previous letter to this church, but Diotrephes somehow intercepted it and refused to honor John's request to help and hear the itinerant Bible teachers, going so far as to excommunicate those who disagreed with him (3Jo 1:10).

Defender: 3Jo 1:9

"Diotrephes" means "Nourished by Zeus," and Diotrephes had chosen to keep his pagan name rather than to follow the custom of other Gentile converts and change it to a Christian name. He was evidently only half-converted from paganism and resisted any teaching from John or other God-called teachers. Nevertheless, he had somehow gotten himself elevated by the congregation to the highest position of power in the church. He loved his position of power and was intent on keeping it. John was hoping he might soon be able to come and deal with the situation personally (3Jo 1:10), though his health and age might not allow (3Jo 1:13 and 3Jo 1:14)."

TSK: 3Jo 1:1

ad 90, am 4094

elder : 2Jo 1:1

the wellbeloved : Act 19:29, Act 20:4; Rom 16:23; 1Co 1:14

whom : 1Jo 3:18; 2Jo 1:1

in the truth : or, truly

TSK: 3Jo 1:2

wish : or, pray

above : Jam 5:12; 1Pe 4:8

that : Psa 20:1-5; Phi 2:4, Phi 2:27

even : 3Jo 1:3-6; Col 1:4-6; 1Th 1:3-10, 1Th 2:13, 1Th 2:14, 1Th 2:19, 1Th 2:20, 1Th 3:6-9; 2Th 1:3, 2Th 2:13; Phm 1:5-7; 2Pe 1:3-9, 2Pe 3:18; Rev 2:9

TSK: 3Jo 1:3

I : 3Jo 1:4; 2Jo 1:4; Phi 1:4; 1Th 2:19, 1Th 2:20

when : Rom 1:8, Rom 1:9; 2Co 7:6, 2Co 7:7; Eph 1:15, Eph 1:16; Col 1:7, Col 1:8; 1Th 3:6-9

the truth : 2Jo 1:2, 2Jo 1:4; Psa 119:11

TSK: 3Jo 1:4

have : Pro 23:24

that : Isa 8:18; 1Co 4:15; Gal 4:19; Phm 1:10

walk : 1Ki 2:4, 1Ki 3:6; 2Ki 20:3; Psa 26:1-3; Isa 38:3; Joh 12:35, Joh 12:36; Gal 2:14

TSK: 3Jo 1:5

Mat 24:45; Luk 12:42, Luk 16:10-12; 2Co 4:1-3; Col 3:17; 1Pe 4:10,1Pe 4:11

TSK: 3Jo 1:6

have borne witness of thy charity : 3Jo 1:12; Phm 1:5-7

whom : Act 15:3, Act 21:5; Rom 15:24; 2Co 1:16; Tit 3:13

after a godly sort : or, worthy of God, This is a literal and proper rendering of the original αξιως [Strong’ s G516], του [Strong’ s G5120], Θεου [Strong’ s G2316], by which the antecedent to the possessive pronoun his, in the next verse, becomes immediately apparent. ""In a manner worthy of God, and of your relations and obligations to Him, and such as He can approve.""1Th 2:12

do well : Gen 4:7; Jon 4:4; Mat 25:21-23; Act 15:29; Phi 4:14; 1Pe 2:20

TSK: 3Jo 1:7

that : Act 8:4, Act 9:16; 2Co 4:5; Col 1:24; Rev 2:3

taking : 2Ki 5:15, 2Ki 5:16, 2Ki 5:20-27; 1Co 9:12-15, 1Co 9:18; 2Co 11:7-9, 2Co 12:13

TSK: 3Jo 1:8

to receive : 3Jo 1:10; Mat 10:14, Mat 10:40; Luk 11:7; 2Co 7:2, 2Co 7:3

fellowhelpers : 1Co 3:5-9, 1Co 16:10,1Co 16:11; 2Co 6:1, 2Co 8:23; Phi 4:3; Col 4:11; 1Th 3:2; Phm 1:2, Phm 1:24

TSK: 3Jo 1:9

who loveth : Ο φιλοπρωτευων ""who loveth the presidency,""or chief place, doubtless in the church, of which Diotrephes was most probably an officer; and being one, magnified himself in his office: he loved such pre-eminence, and behaved haughtily in it. Mat 20:20-28, Mat 23:4-8; Mar 9:34, Mar 10:35-45; Luk 22:24-27; Rom 12:10; Phi 2:3-5; Tit 1:7-16

receiveth : 3Jo 1:8; Mat 10:40-42; Mar 9:37; Luk 9:48

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 3Jo 1:1

This brief Epistle, written to a Christian whose name was Gaius, of whom nothing more is known (compare the notes at 3Jo 1:1), and in respect to which the time and place of writing it are equally unknown, embraces the following subjects:

I. The address, with an expression of tender attachment, and an earnest wish for his welfare and happiness, 3Jo 1:1-2.

II. A commendation of his character and doings, as the writer had learned it from some brethren who had visited him particularly;

\tx720 \tx1080 (a)\caps1     f\caps0 or his attachment to the truth, and,

(b)\caps1     f\caps0 or his kindness shown to the members of his own church, and to strangers who had gone forth to some work of charity, 3Jo 1:3-8.

III. The writer then adverts to the fact that he had written upon this subject to the church, commending these strangers to their attention, but that Diotrephes would not acknowledge his authority, or receive those whom he introduced to them. This conduct, he said, demanded rebuke; and he says that when he himself came, he would take proper measures to assert his own authority, and show to him and to the church the duty of receiving Christian brethren commended to them from abroad, 3Jo 1:9-10.

IV. He exhorts Gaius to persevere in that which was good - in a life of love and kindness, in an imitation of the benevolent God, 3Jo 1:11.

V. Of another person - Demetrius - who, it would seem, had been associated with Gaius in the honorable course which he had pursued, in opposition to what the church had done, he also speaks in terms of commendation, and says that the same honorable testimony had been borne of him which had been of Gaius, 3Jo 1:12.

VI. As in the second Epistle, he says, in the close, that there were many things which he would be glad to say to him, but there were reasons why they should not be set down "with ink and pen,"but he hoped soon to confer with him freely on those subjects face to face, and the Epistle is closed by kind salutations, 3Jo 1:13-14.

The occasion upon which the Epistle was written is no further known than appears from the Epistle itself. From this, the following facts are all that can now be ascertained:

(1) That Gaius was a Christian man, and evidently a member of the church, but of what church is unknown.

\caps1 (2) t\caps0 hat there were certain persons known to the writer of the Epistle, and who either lived where he did, or who had been commended to him by others who proposed to travel to the place where Gaius lived. Their particular object is not known, further than that it is said 3Jo 1:7 that they "went for his name’ s sake;"that is, in the cause of religion. It further appears that they had resolved not to be dependent upon the pagan for their support, but wished the favor and friendship of the church - perhaps designing to preach to the pagan, and yet apprehending that if they desired their maintenance from them, it would be charged on them that they were mercenary in their ends.

\caps1 (3) i\caps0 n these circumstances, and with this view, the author of this Epistle wrote to the church, commending these brethren to their kind and fraternal regards.

\caps1 (4) t\caps0 his recommendation, so far as appears, would have been successful, had it not been for one man, Diotrephes, who had so much influence, and who made such violent opposition, that the church refused to receive them, and they became dependent upon private charity. The ground of the opposition of Diotrephes is not fully stated, but it seems to have arisen from two sources:

(a)\caps1     a\caps0 desire to rule in the church; and,

(b)\caps1     a\caps0 particular opposition to the writer of this Epistle, and a denial of any obligation to recognize his instructions or commendations as binding. The idea seems to have been that the church was entirely independent, and might receive or reject any whom it pleased, though they were commended to them by an apostle.

\caps1 (5) i\caps0 n these circumstances, Gaius, as an individual, and against the action of the church, received and hospitably entertained these strangers, and aided them in the prosecution of their work. In this office of hospitality another member of the church, Demetrius, also shared; and to commend them for this work, particularly Gaius, at whose house probably they were entertained, is the design of this Epistle.

\caps1 (6) a\caps0 fter having returned to the writer of this Epistle, who had formerly commended them to the church, and having borne honorable testimony to the hospitality of Gaius, it would seem that they resolved to repeat their journey for the same purpose, and that the writer of the Epistle commended them now to the renewed hospitality of Gaius. On this occasion, probably, they bore this Epistle to him. See the notes at 3Jo 1:6-7. Nothing more is known of Diotrephes than is here specified. Erasmus and Bede supposed that he was the author of a new sect; but of this there is no evidence, and if he had been, it is probable that John would have cautioned Gaius against his influence. Many have supposed that he was a self-appointed "Bishop"or "Pastor"in the church where he resided; but there is no evidence of this, and, since John wrote to "the church,"commending the strangers to "them,"this would seem to be hardly probable. Compare Rev 2:1, Rev 2:8,Rev 2:12, Rev 2:18; Rev 3:1, Rev 3:7,Rev 3:14. Others have supposed that he was a deacon, and had charge of the funds of the church, and that he refused to furnish to these strangers the aid out of the public treasury which they needed, and that by so doing he hindered them in the prosecution of their object. But all this is mere conjecture, and it is now impossible to ascertain what office he held, if he held any. That he was a man of influence is apparent; that he was proud, ambitious, and desirous of ruling, is equally clear; and that he prevailed upon the church not to receive the strangers commended to them by the apostle is equally manifest.

Of the rank and standing of Demetrius nothing more is known. Benson supposes that he was the bearer of this letter, and that he had gone with the brethren referred to in order to preach to the Gentiles. But it seems more probable that he was a member of the church to which Gaius belonged, and that he had concurred with him in rendering aid to the strangers who had been rejected by the influence of Diotrephes. If he had gone with these strangers, and had carried this letter, it would have been noticed, and it would have been in accordance with the apostolic custom, that he should have been commended to the favorable attentions of Gaius. In regard to the authenticity and the canonical authority of this Epistle, see the introduction at the beginning of the Second Epistle.

The elder - See the notes at 2Jo 1:1.

Unto the well-beloved Gaius - Three persons of this name are elsewhere mentioned in the New Testament - Gaius, whom Paul in Rom 16:23 calls "his host,"and whom he says 1Co 1:15 he baptized, residing at Corinth, (see the notes at Rom 16:23); Gaius of Macedonia, one of Paul’ s companions in travel, who was arrested by an excited mob at Ephesus, Act 19:29; and Gaius of Derbe, who went with Paul and Timothy into Asia, Act 20:4. Whether either of these persons is referred to here, cannot with certainty be determined. If it were any of them it was probably the last mentioned - Gaius of Derbe. There is no objection to the supposition that he was the one unless it is from the fact that this Epistle was probably written many years after the transaction mentioned in Act 20:4, and the probability that Gaius might not have lived so long. The name was not an uncommon one, and it cannot be determined now who he was, or where he lived. Whether he had any office in the church is unknown, but he seems to have been a man of wealth and influence. The word translated "well-beloved,"means simply "beloved."It shows that he was a personal friend of the writer of this Epistle.

Whom I love in the truth - Margin, "or truly."See the notes at 2Jo 1:1.

Barnes: 3Jo 1:2

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, Act 27:29; Rom 9:3; 2Co 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: Rom 1:10, rendered "have a prosperous journey;"1Co 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, 3Jo 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.

Barnes: 3Jo 1:3

For I rejoiced greatly when the brethren came - Who these were is not certainly known. They may have been members of the same church with Gaius, who, for some reason, had visited the writer of this Epistle; or they may have been the "brethren"who had gone from him with a letter of commendation to the church, 3Jo 1:9, and had been rejected by the church through the influence of Diotrephes, and who, after having been hospitably entertained by Gaius, had again returned to the writer of this Epistle. In that case, they would of course bear honorable testimony to the kindness which they had received from Gaius, and to his Christian character.

And testified of the truth that is in thee - That you adhere steadfastly to the truth, notwithstanding the fact that errors abound, and that there are many false teachers in the world.

Even as thou walkest in the truth - Livest in accordance with the truth. The writer had made the same remark of the children of Cyria, to whom the second Epistle was directed. See the notes at 2Jo 1:4.

Barnes: 3Jo 1:4

I have no greater joy than to hear that my children walk in truth - That they adhere steadfastly to the truth, and that they live in accordance with it. This is such language as would be used by an aged apostle when speaking of those who had been converted by his instrumentality, and who looked up to him as a father; and we may, therefore, infer that Gaius had been converted under the ministry of John, and that he was probably a much younger man than he was. John, the aged apostle, says that he had no higher happiness than to learn, respecting those who regarded him as their spiritual father, that they were steadfast in their adherence to the doctrines of religion. The same thing may be:

(a) of all the ministers of the gospel, that their highest comfort is found in the fact that those to whom they minister, whether still under their care or removed from them, persevere in a steadfast attachment to the true doctrines of religion, and live accordingly; and,

(b) of all Christian parents respecting their own children. the highest joy that a Christian parent can have is to know that his children, whether at home or abroad, adhere to the truths of religion, and live in accordance with the requirements of the gospel of Christ.

If a child wished to confer the highest possible happiness upon his parents when with them, it would be by becoming a decided Christian; if, when abroad, in foreign lands or his own, he wished to convey intelligence to them that would most thrill their hearts with joy, it would be to announce to them that he had given his heart to God. There is no joy in a family like that when children are converted; there is no news that comes from abroad that diffuses so much happiness through the domestic circle as the intelligence that a child is truly converted to the Saviour. There is nothing that would give more peace to the dying pillow of the Christian parent, than to be able to leave the world with the assurance that his children would always walk in truth.

Barnes: 3Jo 1:5

Beloved, thou doest faithfully - In the previous verses the writer had commended Gaius for his attachment to truth, and his general correctness in his Christian life. He now speaks more particularly of his acts of generous hospitality, and says that he had fully, in that respect, done his duty as a Christian.

Whatsoever thou doest - In all your contact with them, and in all your conduct toward them. The particular thing which led to this remark was his hospitality; but the testimony respecting his general conduct had been such as to justify this commendation.

To the brethren - Probably to Christians who were well known to him - perhaps referring to Christians in his own church.

And to strangers - Such as had gone to the church of which he was a member with a letter of commendation from John. Compare the Rom 12:13 note, and Heb 13:2 note.

Barnes: 3Jo 1:6

Which have borne witness of thy charity before the church - It would seem that they had returned to John, and borne honorable testimony to the love manifested to them by Gaius. Before what church they had borne this testimony is unknown. Perhaps it was the church in Ephesus.

Whom if thou bring forward on their journey - οὕς προπέμψας hous propempsas . "Whom bringing forward, or having brought forward."The word refers to aid rendered to them in their journey, in facilitating their travels, either by personally accompanying them, by furnishing them the means of prosecuting their journey, or by hospitably entertaining them. Gaius probably aided them in every way in which it was practicable. It has been made a question whether this refer, to the fact that he had thus aided them in some visit which they had made to the church where Gaius was, or to a visit which they purposed to make. The Greek would seem to favor the latter construction, and yet it would appear from the Epistle, that the "brethren and strangers"actually had been with him that they had been rejected by the church through the influence of Diotrephes, and had been thrown upon the hospitality of Gaius, and that they had returned, and had borne honorable testimony to his hospitality. These views can be reconciled by supposing, as Lucke does, that having been once on their travels, and having shared the hospitality of Gaius, they were purposing to visit that region again, and that John, praising him for his former hospitality, commends them again to him, stating the reason 3Jo 1:9-10 why he did not, in accordance with the usual custom, recommend them to the care of the church. They had now gone out 3Jo 1:7 on the same errand upon which they had formerly gone, and they had now equal claims to the hospitality of the friends of religion.

After a godly sort - Margin, as in Greek, "worthy of God."The meaning is, As becomes those who serve God; or as becomes those who are professors of his religion.

Thou shalt do well - You will do what religion requires in these circumstances.

Barnes: 3Jo 1:7

Because that for his name’ s sake - The word "his"here refers to God; and the idea is, that they had undertaken this journey not on their own account, but in the cause of religion.

They went forth - Or, "they have gone forth"- ἐξῆλθον exēlthon - referring to the journey which they had then undertaken; not to the former one.

Taking nothing of the Gentiles - The term "Gentile"embraced all who were not "Jews,"and it is evident that these persons went forth particularly to labor among the pagan. When they went, they resolved, it seems, to receive no part of their support from them, but to depend upon the aid of their Christian brethren, and, hence, they were at first commended to the church of which Gaius and Diotrephes were members, and on this second excursion were commended particularly to Gaius. Why they, resolved to take nothing of the Gentiles is not stated, but it was doubtless from prudential considerations, lest it should hinder their success among them, and expose them to the charge of being actuated by a mercenary spirit. There were circumstances in the early propagation of Christianity which made it proper, in order to avoid this reproach, to preach the gospel "without charge,"those to whom it is preached to contribute to its maintenance, and that it is the right of those who preach to expect and receive a support. On this subject, see the 1 Cor. 9 notes, particularly 1Jo 1:15, 1Jo 1:18 notes.

Barnes: 3Jo 1:8

We therefore ought to receive such - All of us ought hospitably to entertain and help such persons. The work in which they are engaged is one of pure benevolence. They have no selfish aims and ends in it. They do not even look for the supplies of their own needs among the people to whom they go to minister; and we ought, therefore, to help them in their work, and to contribute to their support. Doubtless, the apostle meant to urge this duty particularly upon Gaius; but, in order to show that he recognized the obligation himself, he uses the term "we,"and speaks of it as a duty binding on all Christians.

That we might be fellow-helpers to the truth - All Christians cannot go forth to preach the gospel, but all may contribute something to the support of those who do; and in this case they would have a joint participation in the work of spreading the truth. The same reasoning which was applicable to that case, is also applicable now in regard to the duty of supporting those who go forth to preach the gospel to the destitute.

Barnes: 3Jo 1:9

I wrote unto the church - That is on the former occasion when they went forth. At that time, John naturally commended them to the kind attentions of the church, not doubting but that aid would be rendered them in prosecuting their benevolent work among the Gentiles. The Epistle which was written on that occasion is now lost, and its contents cannot now be ascertained. It was, probably, however, a letter of mere commendation, perhaps stating the object which these brethren had in view, and soliciting the aid of the church. The Latin Vulgate renders this: "scripsissem forsan ecclesiae , "I would have written, perhaps, to the church, but Diotrephes,"etc. Macknight also renders this, "I would have written,"supposing the sense to be, that John would have commended them to the whole church rather than to a private member, if he had not been aware of the influence and opposition of Diotrephes. The Syriac version also adopts the same rendering. Several manuscripts also, of later date, introduced a particle, ( αν an ,) by which the same rendering would be demanded in the Greek, though that reading is not sustained by good authority. Against this mode of rendering the passage, the reasons seem to me to be clear.

(1)\caps1     a\caps0 s already remarked, the reading in the Greek which would require it is not sustained by good authority.

(2)\caps1     t\caps0 he fair and obvious interpretation of the Greek word used by the apostle, ( ἔγραψα egrapsa ,) without that particle, is, I "wrote"- implying that it had been already done.

(3)\caps1     i\caps0 t is more probable that John had written to the church on some former occasion, and that his recommendation had been rejected by the influence of Diotrephes, than that he would be deterred by the apprehension that his recommendation would be rejected.

It seems to me, therefore, that the fair interpretation of this passage is, that these brethren had gone forth on some former occasion, commended by John to the church, and had been rejected by the influence of Diotrephes, and that now he commends them to Gains, by whom they had been formerly entertained, and asks him to renew his hospitality to them.

But Diotrephes, who loveth to have the pre-eminence among them, receiveth us not - Does not admit our authority, or would not comply with any such recommendation. The idea is, that he rejected his interference in the matter, and was not disposed to acknowledge him in any way. Of Diotrephes, nothing more is known than is here specified. Compare the analysis of the Epistle. If he was an officer in the church - a pastor, a ruling elder, a deacon, a vestry-man, a warden, or a private individual - we have no means of ascertaining. The presumption, from the phrase "who loveth to have the pre-eminence,"would rather seem to be that he was an aspiring man, arrogating rights which he did not have, and assuming authority to which he was not entitled by virtue of any office. Still he might have held an office, and might have arrogated authority, as many have done, beyond what properly belonged to it.

The single word rendered "who loveth to have the pre-eminence," φιλοπρωτεύων philoprōteuōn , occurs nowhere else in the New Testament. It means simply, "who loves to be first"- meaning that he loved to be at the head of all things, to rule, to lord it over others. It is clearly supposed here, that the church would have complied with the request of the writer if it had not been for this man. What were the alleged grounds for the course which he constrained the church to take, we are not informed; the real ground, the apostle says, was his desire to rule. There may have been at the bottom of it some secret dislike of John, or some private grudge; but the alleged ground may have been, that the church was independent, and that it should reject all foreign interference; or that the church was unable to support those men; or that the work in which they were engaged was one of doubtful propriety.

Whatever was the cause, the case furnishes an illustration of the bad influence of one ambitious and arrogant man in a church. It is often in the power of one such man to bring a whole church under his control, and effectually to embarrass all its movements, and to prevent all the good which it would otherwise accomplish. When it is said, "but Diotrephes receiveth us not,"the reference is doubtless to John, and the meaning is, either that he did not acknowledge him as an apostle, or that he did not recognize his right to interfere in the affairs of the church, or that he did not regard his recommendation of these brethren. The first of these suppositions is hardly probable; but, though he may have admitted that he was an apostle, there were perhaps some reasons operating in this particular case why he prevailed on the church to reject those who had been thus commended to their hospitality.

Poole: 3Jo 1:1

3Jo 1:1-4 The apostle, after a kind salutation to Gaius,

testifieth his joy in his piety,

3Jo 1:5-8 commending his hospitality towards the preachers of

the gospel.

3Jo 1:9,10 He censureth Diotrephes, and threateneth him for his

ambitious opposition.

3Jo 1:11 The ill example of such is not to be followed.

3Jo 1:12 He beareth testimony to the good character of Demetrius.

3Jo 1:13,14 He hopeth to see Gaius shortly, and concludeth with

salutations.

Ver. 1,2. This Gaius was well known by the apostle, not only to be a stedfast professor of the truly Christian, uncorrupted faith, (which is implied in his avowing his love to him in the truth or upon the Christian account), but to be so improved and well-grown a Christian, that he reckons he might well make the prosperous state of his soul the measure of all the other prosperity he could wish unto him.

Poole: 3Jo 1:3-4

Ver. 3,4. The truth is familiarly used to signify the pure doctrine of Christianity, which in its principal design aims at correspondent practice. That his children, i.e. such as had been converted to Christ by his ministry, as 1Co 4:15of whom it appears Gaius was one, did

walk in the truth ( an apt expression of such correspondent practice); was greatest matter of joy to this holy apostle, especially when the godly lives of such, to whose conversion he had been instrumental, were so observable, as to gain them a testimony from all others that knew them, as it was in the present instance.

Poole: 3Jo 1:5

Charity to Christians is reckoned fidelity to Christ, being shown to them upon the Christian account, which is intimated to have been done by this pious person, who so kindly treated

the brethren, and strangers i.e. even though they were strangers.

Poole: 3Jo 1:6

After a godly sort i.e. after a manner (as the Greek expression is) worthy of God, viz. as becomes them who bear the name of God, as thou dost, or are intent upon his work, as they are; which latter notion is confirmed by what follows.

Poole: 3Jo 1:7-8

Ver. 7,8. They went forth, taking nothing of the Gentiles it thence appears these were Jews, who went out from their own country to serve the interest of the gospel, which therefore he should serve in helping them.

Poole: 3Jo 1:9-10

Ver. 9,10. I wrote unto the church this was probably some church of which Gaius was.

Diotrephes one who had received or usurped some office or authority in it, to so ill a purpose, as when he had no inclination to be hospitable himself to fellow Christians, prevented others from being so; and upon pretence of the little differences of these Jewish from the Gentile Christians, excluded them their communion.

Haydock: 3Jo 1:4

No greater grace. That is, nothing that gives me greater joy and satisfaction. (Challoner)

Haydock: 3Jo 1:7

Taking nothing of the Gentiles. These ministers and preachers of the gospel, whom St. John recommends, took care, as St. Paul did, not to take any thing of the Gentiles, to whom they preached, lest they should be thought to preach to get money by it. But he puts Gaius in mind, that by assisting such men, he would become a fellow labourer in the gospel, and have a share in their reward. (Witham)

Haydock: 3Jo 1:9-10

Diotrephes....doth not receive us, nor those we recommend, but prattles and talks against me. We know no more of this man, nor of Demetrius, of whom St. John gives so favourable a character. (Witham) ---

It seemeth, saith Ven. Bede, that he was an arch heretic, or proud sect master ---

Greek: upomneso. I will rebuke them, and make them know to be wicked. (Ven. Bede)

Gill: 3Jo 1:1

The elder unto the well beloved Gaius,.... The elder is the writer of the epistle, the Apostle John, who so styles himself on account of his age, and office, as in the preceding epistle. The person to whom he writes is "the well beloved Gaius"; not that Gaius, who was the Apostle Paul's host, Rom 16:23, for though their characters agree, being both hospitable men, yet neither the place nor time in which they lived. The Apostle Paul's Gaius lived at Corinth, this is in some place near to Ephesus, for the apostle in his old age purposed to come and see him shortly; the other was contemporary with Paul, this with John; there were thirty or forty years difference between them: besides, the Corinthian Gaius was baptized by Paul, and was doubtless one of his spiritual children, or converts, whereas this Gaius was one of the Apostle John's spiritual children, 3Jo 1:4; nor does he seem to be the same with Gaius of Macedonia, Act 19:29, or with Gaius of Derbe, Act 20:4, who seem to be two different persons by their country, though both companions in travel of the Apostle Paul; for which reason, as well as the time of their living, neither of them can be this Gaius, who was a settled housekeeper, and resided at some certain place. His name is a Roman name, and the same with Caius, though he seems to have been a Jew, as he might, it being usual with the Jews in other countries to take Gentile names. His character is, that he was "well beloved"; that is, of God, as it appears he was from the grace bestowed on him, from the prosperous estate of his soul, and from the truth that was in him, and his walking in it; and of the Lord Jesus Christ, for the same reasons; and also of all the brethren and saints that knew him; he being a person not only truly gracious, and of faithfulness and integrity, but of great liberality and beneficence, which must gain him much love and esteem among them; and he was well beloved by the Apostle John; and so the Syriac version renders it, "to my beloved Gaius": though his love to him is expressed in the following clause,

whom I love in the truth; as being in it, or for the sake of it, or truly and sincerely; See Gill on 2Jo 1:1.

Gill: 3Jo 1:2

Beloved, I wish above all things that thou mayest prosper,.... Or succeed in all temporal affairs, in the business of life, in which he was; and as success of this sort depends upon the blessing of God, which maketh rich, it is to be wished and prayed for from him:

and be in health; that is, of body, which above all things above all outward mercies, is the most desirable; for without this, what are the richest dainties, the largest possessions, or the best of friends? without this there can be no comfortable enjoyment of either of them; and therefore of this sort of mercies, it is in the first place, and above all others, to be wished for, and desired by one friend for another. The rule and measure of this wish is according to the prosperity of his soul,

even as thy soul prospereth: the soul is diseased with sin, and may be said to be in good health, when all its iniquities are forgiven; and may be said to prosper, when having a spiritual appetite for the Gospel, the sincere milk of the word, it feeds upon it, is nourished by it, and grows thereby; when it is in the lively exercise of faith, hope, and love; when spiritual knowledge is increased, or it grows in grace, and in the knowledge of Christ Jesus; when the inward man is renewed day by day with fresh strength; and when it enjoys communion with God, has the light of his countenance, and the joys of his salvation; and when it is fruitful in every good work.

Gill: 3Jo 1:3

For I rejoiced greatly when the brethren came,.... From the place where Gaius lived, to that where John now resided; these brethren seem to be preachers of the word, who travelled from place to place to spread the Gospel:

and testified of the truth that is in thee; either of Christ, who was formed in him; or of the Gospel, which had a place in his heart; or of the truth of grace that was in him, as well as of that faithfulness, integrity, and sincerity he appeared to be possessed of, being an Israelite indeed, and without guile:

even as thou walkest in the truth: in Christ, and in the Gospel, and as became it, and with all uprightness; see 2Jo 1:4; and this occasioned great joy in the apostle; as it is matter of joy to every one that truly loves Christ, and his Gospel; or has the true grace of charity in him, which envies not the gifts and graces of others, but rejoiceth in the truth, wherever it is found; and especially to the faithful ministers of the word, when they hear of the truth of grace in any souls, and that such continue walking in the truth of the Gospel, and particularly those who have been wrought upon under their ministry, as follows.

Gill: 3Jo 1:4

I have no greater joy,.... Nothing that causes greater joy. The Vulgate Latin version reads "grace" or "thanks"; and then the sense is, that he had nothing to be more thankful for:

than to hear that my children walk in truth; meaning his spiritual children, those whose conversion he had been the instrument of; and among these it seems Gaius was one.

Gill: 3Jo 1:5

Beloved, thou doest faithfully,.... Or a faithful thing, and as became a faithful man, a believer in Christ; in all his beneficence and charity he acted the upright part; he did not do it in an hypocritical way, to be seen of men, and gain applause from them, but from a principle of love, and with a view to the glory of God:

whatsoever thou doest to the brethren, and to strangers; which may design either different persons; and by "brethren" may be meant the poor brethren of the church that. Gaius belonged to, and others that were well known to him; and by "the strangers", not unconverted persons, but such of the saints as came from foreign parts, and travelled about to spread the Gospel, and enlarge the interest of Christ: or else the same persons may be intended, for the words may be read, as they are in the Alexandrian copy, and some others, and in the Vulgate Latin version, "what thou doest to the brethren, and this to strangers"; that is, as the Arabic version renders it, "to strange brethren"; or, as the Syriac version, "to the brethren, and especially them that are strangers"; so that Gaius was a very hospitable man, one that entertained and lodged strangers, and used them very civilly and courteously, with great liberality, and with much integrity and sincerity.

Gill: 3Jo 1:6

Which have borne witness of thy charity before the church,.... At Ephesus, where John was; these brethren and strangers coming thither, and being greatly affected with Gaius's kindness and liberality to them, could not forbear speaking of it to his praise, in the presence of the members of the church, as well as acquainted the Apostle John with it; the Syriac version reads, "before the whole church"; they bore testimony of his liberality in a very public manner And this the apostle mentions to encourage Gaius to go on, and continue in his kindness to the same persons, since they retained such a grateful sense of past favours; and whereas they were now returning back, he desires that he would give them some further assistance:

whom if thou bring forward on their journey; the word here used signifies, to send on before, as in Act 15:3, and is used by the Septuagint in the same sense as here, and in the above places, in Gen 18:16; where it is said, that "Abraham went with them (the angels) to bring them on in the way", לשלחם, "to send them on", or "send them away"; dismiss them, take his leave of them in a friendly and honourable way. The Targums of Onkelos and Jonathan render it, לאלוואיהון, "to accompany them"; and so this Greek word, which seems to answer to the Hebrew phrase, signifies an honourable accompanying, leading forth, and taking leave of friends; and so the apostle encourages Gaius to behave in like manner to the brethren and strangers; meaning, either by accompanying them in person, or by sending his servants along with them, both to direct them the way, and to secure them from danger, and chiefly by furnishing them with everything necessary for them; see Tit 3:13. And this he would have him do,

after a godly sort; or "worthy of God"; in imitation of God, who is merciful, kind, and beneficent; or as it became him whom God had called by his grace to his kingdom and glory; or as it was fit and proper such servants of God, as those brethren were, should be used; and this would be doing well:

thou shalt do well; what is grateful and well pleasing to God, and beautiful and lovely in the eyes of his people.

Gill: 3Jo 1:7

Because that for his name's sake they went forth,.... From Judea; either of their own accord to preach the Gospel, or being drove out by the unbelieving Jews, for professing the name of Christ; and be it which it will, there was good reason why they should be regarded, and especially since they did as follows,

taking nothing of the Gentiles; even of those who were converted, though their preaching the Gospel, to whom they ministered, for of others, the unconverted Gentiles, they could not expect to receive; and this they did, as the apostles before them, because they would not be chargeable to them, and lest it should be thought they sought their own worldly interest, and not the good of souls and glory of Christ, and so a stumblingblock be laid in the way of the Gospel, to hinder the progress of it. The Ethiopic version reads this in the singular number, "and I went forth for his name's sake, taking nothing of the Gentiles".

Gill: 3Jo 1:8

We therefore ought to receive such,.... We who are Jews, that have believed in Christ, for such an one Gaius, it seems, as well, as the apostle, were, ought to receive such preachers of the word into our houses, and entertain them cheerfully, while they continue, and supply them with all necessaries when they depart:

that we might be fellow helpers to the truth; that is, to the Gospel, and the propagation of it in the world: some are helpers to it, in preaching of it, by making use of the ministerial gifts bestowed upon them; and others are fellow helpers with them, to the same good work, by their purses, communicating freely to the support of those, who labour in the word and doctrine; and these latter have the honour to be co-workers, or fellow labourers with the former, as the word here used signifies. The Alexandrian copy reads, "fellow helpers to the church", that so the whole burden of taking care of these ministers might not lie upon them. The Vulgate Latin, Arabic, and Ethiopic versions read, "fellow helpers of the truth".

Gill: 3Jo 1:9

I wrote unto the church,.... Where Gaius was a member: those who take Gaius to be the same with Paul's host, and whom he baptized at Corinth, think the church at Corinth is here meant; but it seems rather to be meant of some church in Asia nearer Ephesus; nor is it likely that John's first epistle should be here intended, which makes no mention of relieving the brethren, the ministers of the Gospel, that came from Judea: and that this epistle should not be preserved, need not seem strange; for it cannot be thought that everything that was written by him to particular persons, or churches, should be continued. The Alexandrian copy and one of Stephens's read, "I wrote something to the church"; upon this head, concerning receiving and supporting ministers of the Gospel, and so prevents an objection that Gaius might make, why did he not write to the church about it? The Vulgate Latin version reads, "I should", or "would have wrote": and the Syriac version, "I desired", or "wished to have wrote"; suggesting, that though he had not wrote, yet it was much upon his mind, he had a great desire to it:

but Diotrephes, who loveth to have the preeminence among them,

receiveth us not; which hindered him from writing, or was the reason why he wrote now to Gaius since Diotrephes gave no heed to what he had wrote, suppressed his letter, and would not suffer it to be read to the brethren. This Diotrephes, by his name, which signifies one "nourished", or "brought up by Jupiter", was a Gentile; there was one of this name, who was one of the kings of Athens ^a; and what may confirm this is, his slighting and rejecting the brethren that came from Judea: it is very likely he was more than a private member in the church, and that he was an officer, and it may be the pastor; and though there is a preeminence, which of right belongs to such an officer, as to preside over the church, to govern, guide, and direct, according to the laws of Christ, he being set over the church, as a ruler, governor, and guide; yet this may be carried too far, as it was by this man, who coveted more than was his due, and lorded it over God's heritage, ruled the flock with force and cruelty, and usurped a tyrannical power over them; whereas every thing in a church ought to be done, by pastor and people, in love, meekness, and with mutual consent. And it may be also, that he sought to have the preeminence over the rest of the elders of the church, for in those large churches there were oftentimes more elders and pastors than one; see Act 20:17. This ambitious spirit prevailed and obtained among the false teachers, who set up themselves at the head of parties, and above the apostles of Christ, and paved the way for antichrist, who assumed the title of universal bishop, which has introduced all the errors and impieties of the Romish church. Now this man such an ambitious, lordly, and governing spirit, received not the Apostle John, and those that were with him; meaning not their persons, for as yet he and they were not in person where he was; but his letter, his orders, and instructions; these he paid no regard to, concealed them from the church, and would not admit them to be read: or else the apostle's sense is, that he received not the brethren that came from him, and were recommended by him, and whom he affectionately loved, and who were near and dear to him as himself; and therefore not receiving them is interpreted by him as not receiving himself.

Commentary -- Verse Notes / Footnotes

NET Notes: 3Jo 1:1

¹ tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² tn Or “presbyter.”

sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John.

³ sn Little reliable information is available concerning the identity of the person to whom 3 John is addressed. Because the name Gaius was very common in the Roman Empire, it is highly unlikely that the person named here is to be identified with any of the others of the same name associated with Paul (1 Cor 1:14, Rom 16:23 [these two references are probably to the same person]; Acts 19:29, Acts 20:4). A 4th century tradition recorded in the Apostolic Constitutions 7.46.9 (ca. a.d. 370) states that John the Apostle ordained Gaius as bishop of Pergamum, but this is questionable because of the relatively late date. The only certain information about this individual must be obtained from 3 John itself, and there is not a great deal there. It is obvious that this person is well known to the author, but it is not so certain whether they had met personally or not, because the report of Gaius’ conduct toward the brothers is received secondhand by the author (v. 3). Nor can it be determined with certainty whether Gaius belonged to the same local church as Diotrephes (v. 9), or was himself the leader of another local congregation. It is clear that the author regarded him as orthodox (v. 3) and a valuable ally in the controversy with the secessionist opponents and their false Christology discussed at length in 1 John.

⁴ tn The prepositional phrase ἐν ἀληθείᾳ (en alhqeia) in 3 John 1 is similar to 2 John 1, although it is not qualified here as it is there (see 2 John 1). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19).

NET Notes: 3Jo 1:2

¹ tn The noun ψυχή (yuch) is used 10 times in the Gospel of John and 2 times in 1 John; of these 6 of the uses in John and both in 1 John refer to a person’s “life” (as something that can be laid down). In John 10:24 and 12:27 the ψυχή is that part of a person where emotions are experienced; one’s ψυχή is held in suspense or deeply troubled. This is, in other words, the immaterial part of a person as opposed to his physical existence. A close parallel is found in Philo, Heir 58 (285): “nourished with peace, he will depart, having gained a calm, unclouded life…welfare in the body, welfare in the soul (ψυχή)…health and strength…delight in virtues.”

sn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of ‘spiritual’ health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius’ physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one’s physical health is measured, not the other way round.

NET Notes: 3Jo 1:3

¹ sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripatew) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 2 John 4, as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 3 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.

NET Notes: 3Jo 1:4

¹ tn Grk “that I hear”; the ἵνα (Jina) clause indicates content. This is more smoothly expressed as an English infinitive.

² tn Grk “walking in (the) truth” (see the note on the phrase “living according to the truth” in 3 John 3).

NET Notes: 3Jo 1:5

¹ tn The author has already described Gaius as “dear friend” or “beloved” (τῷ ἀγαπητῷ, tw agaphtw) in v. 1; he will address Gaius in the same way in vv. 5 and 11 (᾿Αγαπητέ, Agaphte). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7.

² tn BDAG 821 s.v. πιστός 1.b offers the translation “act loyally” for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.

sn When the author tells Gaius “you demonstrate faithfulness by whatever you do” he is commending him for his faithful service to the traveling missionaries (the brothers). Gaius has assisted them, and they have now returned with a report of this to the author (3 John 3).

NET Notes: 3Jo 1:6

¹ tn Grk “who” (a relative pronoun that continues the sentence begun in 3 John 5).

² sn Which church does the author refer to here? The church where Gaius is, the church where the author is, a different local church where the “brothers” are, or the ‘universal’ church, the church at large? Since the suggestion in 3 John 3 is that the “brothers” have come and testified in the author’s church about what Gaius has done for them, it seems most likely that the “church” mentioned here is also the author’s church, where he is currently located. Other possibilities cannot be ruled out, but seem unnecessarily complicated.

³ sn Now the author, after commending Gaius for his faithful service to the traveling missionaries in the past (see 3 John 5), now requests additional assistance at the present time (send them on their way in a manner worthy of God). Apparently the missionaries are on their way to visit the area where Gaius’ church is located a second time. They had been there once already and had returned with a good report of how Gaius had assisted them. It is entirely possible that they themselves carry with them the present letter as a letter of introduction. Along these lines it has been suggested that Demetrius (see 3 John 12) is one of these traveling missionaries, perhaps the leader of the delegation, and the author is formally introducing him to Gaius, since when he was there the last time he was a stranger (v. 5) but Gaius assisted him anyway.

NET Notes: 3Jo 1:7

¹ sn The verb gone forth (ἐξέρχομαι, exercomai) almost certainly refers to some form of missionary activity. This verb is used of Paul’s travels in Acts 14:20, and of his setting out on his second missionary journey in Acts 15:40.

² sn Three possibilities for the identification of ‘The Name’ have been suggested: (1) the name of God, suggested by the unqualified noun with the Greek article. In Rabbinic literature “the Name” is a frequent substitute for the Tetragrammaton YHWH, the name of God, which was too sacred to be pronounced. This would make good logical sense in 3 John, because in the previous verse the author has instructed Gaius to send the missionaries on their way “in a manner worthy of God.” (2) Some have understood “the Name” as the self-designation of the Johannine community, or as a reference to the Christian cause at large, or as a way of designating Christians before the title “Christian” came into common usage. (3) The interpretation favored by most commentators is that this is a reference to Jesus’ name. Paul uses a similar phrase in Rom 1:5, and in 1 John 2:12 the author wrote, “your sins are forgiven on account of His (Christ’s) name.” John’s Gospel also makes reference to believing “in the name of Jesus” (John 1:12, 3:18).

³ tn The word ἐθνικός (eqniko") occurs only 4 times in the NT (the other three are in Matt 5:47; 6:7; and 18:17). It is virtually synonymous here with the far more common ἔθνος (eqno", used some 162 times in the NT). Both refer to the Gentiles (that is, pagans).

sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians.

NET Notes: 3Jo 1:8

¹ sn Clearly the author does not refer to himself alone by the use of the first person plural pronoun we here, since the issue is support for the traveling missionaries. It stands in contrast to the pagans mentioned in the previous verse, and is thus to be understood as inclusive of all true Christians: the author, Gaius, and all true Christians. All true Christians ought to support the endeavors of these traveling missionaries in their efforts to counteract the heretical teaching of the opponents.

² tn The ἵνα (Jina) clause indicates the result of such support for the traveling missionaries: The Christian who helps to support them in their efforts thus becomes a coworker in cooperation with the truth. Although the dative τῇ ἀληθείᾳ (th alhqeia) is somewhat difficult to specify, it would appear (corresponding to the σύν- [sun-] prefix of the noun modified) to indicate a sense of cooperation with “the truth” which is at work through the missionaries. There is precedent in the Johannine literature for understanding “truth” as personified (John 8:32, “the truth will make you free”; possibly also 1 John 3:19). More explicitly, 1 John 4:6 identifies the Holy Spirit as “the Spirit of Truth,” a characterization repeated in 1 John 5:6. Thus it seems likely that the “truth” at work through the missionaries here is ultimately the Holy Spirit, who works through their efforts. The Christian who supports them thus becomes a coworker with the Spirit of God himself.

NET Notes: 3Jo 1:9

¹ sn The church mentioned here, which the author says he may visit (3 John 10) is not the same as the one mentioned in 3 John 6, to which the author apparently belongs (or of which he is in charge). But what is the relationship of this church in v. 9 to Gaius, to whom the letter is addressed? It is sometimes suggested that Gaius belongs to this church, but that seems unlikely, because the author uses a third-person pronoun to refer to the other members of the church (among them). If Gaius were one of these it would have been much more natural to use a second-person pronoun: “Diotrephes, who loves to be first among you.” Thus it seems probable that Gaius belongs to (or is in charge of) one local church while Diotrephes is in another, a church known to Gaius but to which he does not belong.

² sn Diotrephes appears to be an influential person (perhaps the leader) in a local church known to Gaius, but to which Gaius himself does not belong. The description of Diotrephes as one who loves to be first suggests he is arrogant, and his behavior displays this: He refuses to acknowledge the written communication mentioned by the author at the beginning of v. 9 (and thus did not recognize the author’s apostolic authority), and furthermore (v. 10) refuses to show any hospitality to the traveling missionaries (welcome the brothers) already mentioned by the author. It has been suggested that the description “loves to be first” only indicates that Diotrephes sought prominence or position in this church, and had not yet attained any real authority. But his actions here suggest otherwise: He is able to refuse or ignore the author’s previous written instructions (v. 9), and he is able to have other people put out of the church for showing hospitality to the traveling missionaries (v. 10).

³ tn Since the verb ἐπιδέχομαι (epidecomai) can mean “receive into one’s presence” (BDAG 370 s.v. 1; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes’ church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb ἐπιδέχομαι can also mean “accept” in the sense of “acknowledge someone’s authority” (BDAG 370 s.v. 2) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter).

Geneva Bible: 3Jo 1:1

The ^{( 1 )} elder unto the wellbeloved Gaius, whom I love in the truth.

^{( 1 )} An example of a Christian greeting.

Geneva Bible: 3Jo 1:4

I have no greater joy than ^{( a )} to hear that my children walk in truth.

^{( a )} Than these joys.

Geneva Bible: 3Jo 1:5

Beloved, thou doest ^{( b )} faithfully whatsoever thou doest to the brethren, and to strangers;

^{( b )} As becomes a believer and a Christian.

Geneva Bible: 3Jo 1:6

Which have borne witness of thy charity before the church: whom if thou ^{( c )} bring forward on their journey after a godly sort, thou shalt do well:

^{( c )} He commends to Gaius, either those same men whom he had entertained before returning to him, about the affairs of the Church, or else some other who had similar business.

Geneva Bible: 3Jo 1:8

We therefore ought to receive such, that we might be ^{( d )} fellowhelpers to the truth.

^{( d )} That we ourselves may help the preaching of the truth.

Geneva Bible: 3Jo 1:9

^{( 2 )} I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

^{( 2 )} Ambition and covetousness, two pestilent sins (especially in those who have any church responsibilities) are condemned in Diotrephes.

Commentary -- Verse Range Notes

TSK Synopsis: 3 John

1 He commends Gaius for his piety,

5 and hospitality,

7 to true preachers;

9 complaining of the unkind dealing of ambitious Diotrephes on the contrary side;

11 whose evil example is not to be followed;

12 and gives special testimony to the good report of Demetrius.

Maclaren: 3Jo 1:2

A Prosperous Soul

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.'

I. Now Note In The First Place, What Makes A Prosperous Soul?

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.

II. Look At The Wished-For Correspondence Between This Soul-Prosperity And Outward Prosperity.

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.

III. So, Lastly, Note The Superiority Of The Inward Prosperity.

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.

Maclaren: 3Jo 1:7

For The Sake Of The Name

For His name's sake.'--3 John 7.

THE Revised Version gives the true force of these words by omitting the His,' and reading merely for the sake of the Name.' There is no need to say whose name. There is only One which could evoke the heroism and self-sacrifice of which the Apostle is speaking. The expression, however, is a remarkable one. The name seems almost, as it were, to be personified. There are one or two other instances in the New Testament where the same usage is found, according to the true reading, though it is obscured in our Authorised Version, because it struck some early transcribers as being strange, and so they tried to mend and thereby spoiled it.

We read, for instance, in the true reading, in the Acts of the Apostles, as to the disciples, on the first burst of persecution, that they rejoiced that they were counted worthy to suffer shame for the Name.' And again, in Philippians, that in recompense and reward for His obedience unto death'--the Father hath given unto the Son--the Name which is above every name.' Once more, though less obviously, we find James speaking about the worthy name by which we are called.'

Then the other part of this phrase is quite as significant as this principal one. The word rendered for the sake of,' does not merely mean--though it does mean that--on account of,' or by reason of,' but' on behalf of,' as if, in some wonderful sense, that mighty and exalted Name was furthered, advantaged, or benefited by even men's poor services. So, you see, a minute study of the more words of the Scripture, though it may seem like grammatical trifling and pedantry, yields large results. Men do sometimes gather grapes of thorns'; and the hard, dry work of trying to get at the precise shade of meaning in Scriptural words always repays us with large lessons and impulses. So let us consider the thoughts which naturally arise from the accurate observation of the very language here.

I. And, First, Let Us Consider The Pre-Eminence Implied In The Name.'

Now I need not do more than remind you in a sentence that eminently in the Old Testament, and also in the New, a name is a great deal more than the syllables which designate a person or a thing. It describes, not only who a man is, but what he is ; and implies qualities, characteristics, either bodily or spiritual, which were either discerned in or desired for a person. So when the creatures are brought to Adam that he might give them names, that expresses the thought of the primitive man's insight into their nature and characteristics. So we find our Lord changing the names of His disciples, in some cases in order to express either the deep qualities which His eye discerned lying beneath the more superficial ones, and to be evolved in due time, or declaring some great purpose which He had for them, official or otherwise.

So here the name substantially means the same thing as the Person Jesus. It is not the syllables by which He is called, hut the whole character and nature of Him who is called by these syllables, that is meant by the Name.' The distinction between it, as so used, and Person, is simply that the former puts more stress on the qualities and characteristics as known to us.

Thus the Name' means the whole Christ as we know Him, or as we may know Him, from the Book, in the dignity of His Messiahship, in the mystery of His Divinity, in the sweetness of His life, in the depth of His words, in the gentleness of His heart, in the patience and propitiation of His sacrifice, in the might of His resurrection, in the glory of His ascension, in the energy of His present life and reigning work for us at the right hand of God. All these, the central facts of the Gospel, are gathered together into that expression the Name, which is the summing up in one mighty word, so to Speak, which it is not possible for a man to utter except in fragments, of all that Jesus Christ is in Himself, and of all that He is and does for us.

It is but a picturesque and condensed way of saying that Jesus Christ, in the depth of His nature and the width of His work, stands alone, and is the single, because the all-sufficient, Object of love and trust and obedience. There is no need for a forest of little pillars; as in some great chapter-house one central shaft, graceful as strong, bears the groined roof, and makes all other supports unnecessary and impertinent. There is one Name, and one alone, because in the depths of that wondrous nature, in the circumference of that mighty work, there is all that a human heart, or that all human hearts, can need for peace, for nobleness, for holiness, for the satisfaction of all desires, for the direction of efforts, for the stability of their being. The name stands alone, and it will be the only Name that, at last, shall blaze upon the page of the world's history when the ages are ended; and the chronicles of earth, with the brief' immortality' which they gave to other names of illustrious men, are moulded into dust. The Name is above every name,' and will outlast them all, for it is the all-sufficient and encyclo-paedical embodiment of everything that a single heart, or the whole race, can require, desire, conceive, or attain.

So then, brethren, the uniqueness and solitariness of the name demands an equal and corresponding exclusiveness of devotion and trust in us. Hear, O Israel! The Lord thy God is one Lord. Therefore thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.' And in like manner we may argue --There is one Christ, and there is none other but He. Therefore all the current of my being is to set to Him, and on Him alone am I to repose my undivided weight, casting all my cares and putting all my trust only on Him. Lean on none other. You cannot lean too heavily on that strong arm. Love none other except in Him; for His heart is wide enough and deep enough for all mankind. Obey none other, for only His voice has the right to command. And lifting up our eyes, let us see no man any more save Jesus only.' That Name stands alone.

Involved in this, but worthy of briefly putting separately, is this other thought, that the pre-eminent and exclusive mention of the Name carries with it, in fair inference, the declaration of His Divine nature. It seems to me that we have here a clear casein which the Old Testament usage is transferred to Jesus Christ, only, instead of the Name being Jehovah, it is Jesus. It seems to me impossible that a man saturated as this Apostle was with Old Testament teaching, and familiar as he was with the usage which runs through it aa to the sanctity of the Name of the Lord,' should have used such language as this of my text unless he had felt, as he has told us himself, that the Word was God.' And the very incidental character of the allusion gives it the more force as a witness to the commonplaceness which the thought of the divinity of Jesus Christ had assumed to the consciousness of the Christian Church.

II. But Passing From That, Let Me Ask You To Look, Secondly, At The Power Of The Name To Sway The Life.

I have explained the full meaning of the preposition in my text in my introductory remarks. It seems to me to cover both the ground of on account of,' or by reason of,' and on behalf of.'

Taking the word in the former of these two senses, note how this phrase, for the sake of the Name,' carries with it this principle, that in that Name, explained as I have done, there lie all the forces that are needed for the guidance and the impulses of life. In Him, in the whole fulness of His being, in the wonders of the story of His character and historical manifestation, there lies all guidance for men. He is the Pattern of our conduct. He is the Companion for us in our sorrow. He is the Quickener for us in all our tasks. And to set Him before us as our Pattern, and to walk in the paths that He dictates, is to attain to perfection. Whosoever makes for the sake of the Name' the motto of his life will not walk in darkness, but shall have the light of life.

And not only is there guidance, but there is impulse, and that is better than guidance. For what men most of all want is a power that shall help or make them to do the things that they see plainly enough to be right.

And oh, brother, where is there such a force to quicken, to ennoble, to lead men to higher selves than their dead past selves, as lies in the grand sweep of that historical manifestation which we understand by the Name of Jesus? There is nothing else that will go so deep down into the heart and unseal the fountains of power and obedience as that Name. There is nothing else that will so strike the shackles off the prisoned will, and ban back to their caves the wild beasts that tyrannise within, and put the chain round their necks, as the Name of Jesus Christ. That is the Talisman that ennobles everything, that evokes un-dreamed-of powers, that out of these stones,' the hard and unsusceptible and obstinate wills of godless men, will raise up children unto Abraham.' This is the secret that turns the heavy lead of our corrupt natures into pure gold.

And where does the impulsive power lie? Where, in that great continent, the whole life and work of Jesus Christ, is the dominant summit from which the streams run down? The Cross! The Cross! The Love that died for us, individually and singly, as well as collectively, is the thing that draws out answering love. And answering love is the untiring and omnipotent power that transmutes my whole nature into the bumble aspiration to be like Him who has given Himself for me, and to render back myself unto Him for His gift. Brother, if you have not known the Name of Christ as the Name of the Divine Saviour who died on the Cross for you, you do not yet understand the power to transform, to ennoble, to energise, to impel to all self-sacrifice that lies in that Name. In the fact of His death, and in the consequent fact of the communication of life from Him to each of us if we will, lie the great impulses which will blessedly and strongly carry us along the course which He marks out for us. And they who can say For the sake of the Name' will live lives calm, harmonious, noble, and in some humble measure conformed to the serene and transcendent beauty to which they bow and on which they rest. The impulse for a life--the only one that will last, and the only one that will lift--lies in the recognition of the Name. And so, let me remind you how our consequent simple duty is honestly, earnestly, prayerfully, always, to try to keep ourselves under the influence of that sweet compulsion and mighty encouragement which lie in the Name of Jesus Christ. How fragmentary, how interrupted, how imperfect at the best are our yieldings to the power and the sweetness of the motives and pattern given to us in Christ's Name I How much of our lives would be all the same if Jesus Christ never had come, or if we never had believed in Him! Look back over your days, Christian men, and see how little of them has borne that stamp, and how slightly it has been impressed upon them.

Our whole life ought to be filled with His Name. You can write it anywhere. It does not need a gold plate to carve His Name upon. It does not need to be set in jewels and diamonds. The poorest scrap of brown paper, and the bluntest little bit of pencil, and the shakiest hand, will do to write the Name of Christ; and all life, the trivialities as well as the crises, may be flashing and bright with the sacred syllables. Mohammedans decorate their palaces and mosques with no pictures, but with the name of Allah, in gilded arabesques. Everywhere, on walls and roof, and windows and cornices, and pillars and furniture, the name is written. There is no such decoration for a life as that Christ's Name should be inscribed thereon.

III. Lastly, Notice The Service That Even We Can Do To The Name.

That, as I said, is the direct idea of the Apostle here. He is speaking about a very small matter. There were some anonymous Christian people who had gone out on a little missionary tour, and in the course of it, penniless and homeless, they had come to a city the name of which we do not know, and had been taken in and kindly entertained by a Christian brother, whose name has been preserved to us in this one letter. And, says John, these humble men went out on behalf of the Name'--to do something to further it, to advantage it! Jesus Christ, the bearer of the Name, was in some sense helped and benefited, if I may use the word, by the work of these lowly and unknown brethren.

Now there are one or two other instances in the New Testament where this same idea of the benefit accruing to the name of Jesus from His servants on earth is stated, and I just point to them in a sentence in order that you may have all the evidence before you. There is the passage to which I have already referred, recording the disciples' joy that they were accounted worthy to suffer shame on behalf of the Name.' There are the words of Christ Himself in reference to Paul at his conversion, I will shew him how great things he must suffer for My Name's sake.' There is the church's eulogium on Barnabas and Paul, as men that have hazarded their lives for the Name of our Lord Jesus.' There is Paul's declaration that he is ready, not only to be bound, but to die, on behalf of the Name of the Lord Jesus.' And in the introduction of the Epistle to the Romans he connects his apostleship with the benefit that thereby accrued to the Name of Christ. If we put all these together they just come to this, that, wonderful as it is, and unworthy as we are to take that great Name into our lips, yet, in God's infinite mercy and Christ's fraternal and imperial love, He has appointed that His Name should be furthered by the sufferings, the service, the life, and the death of His followers.

He was extolled with my tongue,' says the Psalmist, in a rapture of wonder that any words of his could exalt God's Name. So to you Christians is committed the charge of magnifying the name of Jesus Christ. You can do it by your lives, and you can do it by your words, and you are sent ,to do both. We can' adorn the doctrine'; paint the lily and gild the refined gold,and make men think more highly of our Lord by our example of faithfulness and obedience. We can do it by our definite proclamation of His Name, which is laid upon us all to do, and for which facilities of varying degrees are granted. The inconsistencies of the professing followers of Christ are the strongest barriers to the world's belief in the glory of His Name. The Church as it is forms the hindrance rather than the help to the world's becoming a church. If from us sounded out the Name, and over all that we did it was written, blazing, conspicuous, the world would look and listen, and men would believe that there was something in the Gospel.

If you are a Christian professor, either Christ is glorified or put to shame in you, His saint ; and either it is true of you that you do all things in the Name of the Lord Jesus and so glorify His Name, or that through you the Name of Christ is blasphemed among the nations.' Choose which of the two it shall be!

Maclaren: 3Jo 1:8

Fellow-Workers With The Truth

That we might be fellow-helpers to the truth.'--3 John 8.

FELLOW-HELPERS to the Truth.' A word or two may be permitted as to the immediate occasion of the expression. There seems to have been, as we learn not only from occasional references in the New Testament, but from early Christian literature, and very frequent practice in the primitive churches, of certain members having, like our friends the Quakers, a concern' for some special ministry, and being loosed from their ordinary avocations, and sent out with the sanction of the Church. These travelling evangelists went from place to place, and sought the hospitality and he]p of the Christian communities to which they came. My text is an exhortation from the aged Apostle to treat such brethren as they deserved, seeing that they have come forth for the sake of the Name'; and should be welcomed and helped as brethren.

Now there are ambiguities about the words, on which I need not dwell. So far as the grammatical construction of the originals are concerned, they may either mean what our Authorised Version takes them to mean, fellow-helpers'--or rather fellow-workers'--for the Truth ; the co-operation being regarded as confined to the two sets of men, the evangelists and their hospitable receivers--or they may mean, as the Revised Version takes them, fellow-workers with the Truth'--the Truth' and the two sets of human agents being all supposed as co-operating in one common end. The latter is, I presume, the real meaning of the Evangelist. The Truth' is supposed to be an active force in the world, which both the men who directly preach it, and the men who sustain and cheer those who do, are co-operating with. Then there is another question as to whether, by the Truth' here, we are to understand the whole body of Christian revelation, or whether we are to see shining through the words the august figure of Him who is personally, as He Himself claimed,' the Way, and the Truth, and the Life.' I believe that the latter explanation is the truer one, and more in accordance with the intense saturation in all John's writings with the words of the Master. I can scarcely think that when he spoke thus about the Truth,' or when he spoke in another of his letters about the Truth which dwelleth in us, and shall be in us for ever,' he meant only a body of principles. I think he meant Jesus Christ Himself. And so with that sacred and auguster meaning attaching to his words, I wish to look at them with you.

I. The Possessors Of The Truth Are To Be Workers With The Truth.

I do not say a word about the claim which is made in this expression, that Christian people possess the absolute truth in regard to all matters upon which the revelation made to them in Jesus Christ touches. That is a bold assumption, but I do not need to say a word about it here. I take it for granted that you professing Christians concur in the belief that what you have received about God and Christ and God's will concerning men, and the way of salvation, and the prospects for the future life, stands alone and complete, as' the Truth,' to which all other conceptions of God and man and duty and destiny are related, but as fragmentary at the highest, and as often perversions, corruptions, and contradictions. Do not let any modern width of thought, or any impressions gathered from the new science of comparative religion, blur the distinctness and the joyousness of your confidence that in Christ we have not a peradventure of men, but the Verily! verily!' of heaven the Truth.

And then remember that, according to the representation of my text, this Truth, wherever it enters into a man's heart, lays hold upon him, and makes him its apostle. All moral and spiritual truth has that power. There are plenty of dry statements in various regions of science and thought the reception of which brings with it no compulsion whatever to say a word about them. No man is ever smitten with the conviction that it is his duty to go out into the world and proclaim that two and two make four,' or truths of that sort. But once lodge in a man's heart thoughts of a moral, religious, spiritual character, and as soon as he believes them he wakes up to feel' Then I must--I must proclaim them, and get somebody else to share my convictions.' It is the test of real, deep, vital possession of' the Truth' that it shall be as a fire shut up in our bones, burning its way necessarily out into the light; and that no man who has it dare wrap it in a napkin and bury it in the ground.

God forbid that I should say that a silent Christian is not a genuine Christian. I know too well how far beneath the ideal we all come, but sure I am that if men have never found that when the Truth as it is in Jesus' drew back her veil, and let the lambent beauty of her face blaze in upon their hearts, it made them her slaves and knight-errants for evermore, they have seen very very little of that supreme loveliness. Brethren! the truth that we believe is our mistress, and of the Christian truth that we profess to hold, we are sworn by the very fact to be the apostles and the missioners.

Nor let us forget the solemn and elevating thought which goes along with the imagery of my text; that the Truth, for all its majesty and dignity and divinity, needs men for its helpers. The only way by which it can spread is through us and our fellows. There is no magic by which it can divide and impart itself, apart from the agency of the men who already possess it. The torch has been brought from heaven, and the light with which it blazes is celestial, but in order to enlighten the darkness of the earth it must be passed from hand to hand by a linked chain of men. The lake lies full of possible fertility and promise to flush with green verdure the barren burning desert sands; but it will lie there, its possible good unrealised for ever, unless men with their spades and excavators dig the channels and lead the heaven-sent blessing that came from the clouds into all the barren places. The Truth needs us, but when the work is done that the workers with the Truth do, it is the Truth and not the workers that have done the work.

So, Christian men and women, I come to you with this message--recognise your dignity, the honour that is laid upon you in being allowed to be co-operators with the gospel of the glory of the blessed God. Recognise the obligation, solemn and heavy, which is laid upon you by the very nature of the truth which we believe, by the common bonds of fellowship between man and man, to impart the message that has brought life to us; and recognise it as at once our highest honour and our widest duty to be fellow-workers with the Truth.'

II. The Companions Of Christ Are To Be Workers With Christ.

He, as I have pointed out, is the Incarnate Truth. And here we come upon the especial peculiarity of Christianity as a system, considered in its relation to Jesus Christ, its Founder and its Giver. You can take Plato's philosophy and do what you like with it, and treat Plato as a negligible quantity. You can do the same with all other great teachers, even those of them who have most impressed their own individuality upon their thinkings, and theorisings, and teachings, but you cannot do that with Christianity ; you cannot say, Never mind who it was that said it. Attend to what was said.' For Jesus Christ, and His message, are so interwoven and interlaced in such a fashion as that you cannot get rid of Him, and keep it. He Himself is the Truth. Christ is Christianity; and any man that has ever tried to deal with the teachings of the New Testament as a body of principles, ignoring the lips from which they came, is left with what they call a caput mortuum, a dead mass of impotent generalities. Get Christ into them, and they are all palpitating, and living, and flaming, and have power.

So, then, when I call my brethren, and feel myself bound to the task of being workers with the Truth,' it is no mere devotion to the propaganda of a creed that I want to urge, but it is devotion to proclaiming the beloved hand of the person out of whom the creed is carved, and in whom all the truth is shrined and sphered. Every man that is Christ's companion is thereby bound to be a worker with the incarnate Truth. He needs our help. True, he finds all the capital, but we are His partners, His representatives and agents here on earth, as He has taught us in more than one parable. The pound or the talent is His ; it is given to me, but it is left with me to determine whether it shall increase and fructify or not. On the Cross He said, It is finished,' but all through the ages He is working, and all through the ages His mightiest means of working is through the men by whom He works. The Lord works with them, and they work with the Lord. They are His tools; He makes them, but He cannot do His work without them. And notwithstanding the Cross, notwithstanding the adequate powers for the regeneration of humanity, and the salvation of individuals, which lie in that message of the Gospel, the co-operation of the Church is needed if the world is to be saved. Surely it is constituted in order to fill up that which is behind of the sufferings of Christ, and to carry on the unfinished development of the finished work which, done once for all on the Cross, is not done until it has been applied to the world by Christ working through His people, and by His people working with Christ. If there is a flaw in the covering that enwraps the wire, there will be no message at the other end. If you and I are non-conductors, no matter how much power may be flashed into us, that which is beyond us will want the power. The medium between Christ and the world that He died and lives to save, the medium is we Christian people.

Workers with the Truth.' That is parallel with what Paul says, in the great word which he ventures upon when, having just declared that neither he nor Apollos are anything, he rises to the thought which balances that of their nothingness : We are labourers together with God.'

Is not that a dignity? And what shall we say of men who have so little consciousness of union with Jesus Christ as that they have next to no sympathy with the things that fill His heart? I plead for no narrow interpretation of the duties of the fellow-workers with the Truth.' He came to redress all human misery, sin, and evil. He came not only to speak the words that save the soul with the everlasting salvation of sin forgiven, and friendship restored between God and man, but to carry light and healing and peace and hope into every region where the darkness broods, to break every chain and let the oppressed go free. Social improvements, and all the wider outlooks which Christian benevolence takes in these late years, all come into the general category of being the carrying out of Christ's sympathies and purpose, and being part of the work of those who are' fellow-workers' with Him in His toil, and who shall one day hear, It is finished! The kingdoms of this world are the kingdoms of our Lord and of His Christ.'

III. Further, The Workers With Christ Are To Be Workers With One Another.

These travelling evangelists had one function. The people in the unknown church in Asia Minor, staying at home and following their secular callings, had another; and that was, to help and to further these peripatetic brethren. Co-operation means diversity of function and identity of aims and ends. For us there remains the duty still, as incumbent as it was in those early days, of recognising our own special task, of cleaving to that, and yet of furthering and helping all our brethren who, in their diverse ways, are engaged in the same great end. The men that take care of the base of operations of that army that is pressing down upon the foe are as truly fighting the enemy as the men that are in the front. It was the old law in Israel, based upon a clear understanding that all who co-operated towards one end, in whatsoever divers ways, are united together ; that as his part is that goes down into the battle, so shall his part be that abides by the stuff; they shall part alike.'

Brethren, learn your special work. Remember that you have each something to do that nobody can do as well as you. Learn your special work, and beware of narrowing your sympathies to your special work. Let them go out to embrace all, however far apart upon the wall and however different may be their tasks, they are still co-operant to one end. He that planteth and he that watereth are one.' Identity of purpose, and wide diversity of method, with as wide charity, and as wide sympathy, ought to mark all Christian workers.

All the thoughts that I have been trying to urge have a very direct bearing upon church as well as upon individual life. Although there is no intention, on our Apostle's part, of laying down anything like the constitution of a Christian church, in the incidental words of my text, yet the principles involved in these words do lie very deep down in the conception of what a Christian church ought to be. They make very short work of all sacerdotal assumptions. A priest doing a miracle there at the altar, and the people simple recipients of, and spectators--that, in many quarters, is the modern notion of the relation between pastor and people. John gives the truer one when he says--fellow-helpers to the Truth.'

The words bear on a mistake that is more common in the audience, I suppose, than sacramentarian notion --namely, that a church is a place where people come to hear sermons and pay their pew-rents, and there an end. There is a dead-weight of idle people clogging the work of every Christian congregation in England. Christian professors! what do you do for the Truth, for your Lord, for your brethren ? I, for my part, have to say with the Apostle, not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand.' I decline all responsibility for doing more than my own share of the evangelistic work of this church. The Chinese put up mud-forts in which there is one real cannon that can be fired, and make a noise, and all the rest are dummies; painted, wooden. That is a great deal too like what a great many Christian churches are--one piece to fire, and the others for show.

Fellow-helpers.' That defines our mutual relation. But do not be too sure that your work is only the indirect work of sustaining' them that are such.' There is some direct work for you to do. And you are shutting your souls out from a great blessing by not doing it Sure I am that whoever is in union with Jesus Christ will have his lips touched to proclaim His Name somehow. And sure I am that whoever, smitten by love and loyalty to his Master, by the ardour of affection born of the grasp of the Truth, and by real love for his fellow-men that need it, opens his lips to make Christ known, will find that there is no surer way of increasing his own grasp of the Truth, and deepening his own union with Christ, than to seek to make others share in the blessings which are his life. Fellow-helpers to the Truth '--and with the Truth--I pray that we may be so more and more for the days or years that may yet remain to us.

MHCC: 3Jo 1:1-8

Those who are beloved of Christ, will love the brethren for his sake. Soul prosperity is the greatest blessing on this side heaven. Grace and health are rich companions. Grace will employ health. A rich soul may be lodged in a weak body; and grace must then be exercised in submitting to such a dispensation. But we may wish and pray that those who have prosperous souls, may have healthful bodies; that their grace may shine where there is still more room for activity. How many professors there are, about whom the apostle's words must be reversed, and we must earnestly wish and pray that their souls might prosper, as their health and circumstances do! True faith will work by love. A good report is due from those who receive good; they could not but testify to the church, what they found and felt. Good men will rejoice in the soul prosperity of others; and they are glad to hear of the grace and goodness of others. And as it is a joy to good parents, it will be a joy to good ministers, to see their people adorn their profession. Gaius overlooked petty differences among serious Christians, and freely helped all who bore the image, and did the work of Christ. He was upright in what he did, as a faithful servant. Faithful souls can hear their own praises without being puffed up; the commendation of what is good in them, lays them at the foot of the cross of Christ. Christians should consider not only what they must do, but what they may do; and should do even the common actions of life, and of good-will, after a godly sort, serving God therein, and designing his glory. Those who freely make known Christ's gospel, should be helped by others to whom God gives the means. Those who cannot themselves proclaim it, may yet receive, help, and countenance those who do so.

MHCC: 3Jo 1:9-12

Both the heart and mouth must be watched. The temper and spirit of Diotrephes was full of pride and ambition. It is bad not to do good ourselves; but it is worse to hinder those who would do good. Those cautions and counsels are most likely to be accepted, which are seasoned with love. Follow that which is good, for he that doeth good, as delighting therein, is born of God. Evil-workers vainly pretend or boast acquaintance with God. Let us not follow that which is proud, selfish, and of bad design, though the example may be given by persons of rank and power; but let us be followers of God, and walk in love, after the example of our Lord.

Matthew Henry: 3Jo 1:1-2

Here we see, I. The sacred penman who writes and sends the letter; not here indeed notified by his name, but a more general character: The elder, he that is so by years and by office; honour and deference are due to both. Some have questioned whether this were John the apostle or no; but his style and spirit seem to shine in the epistle. Those that are beloved of Christ will love the brethren for his sake. Gaius could not question from whom the letter came. The apostle might have assumed many more illustrious characters, but it becomes not Christ's ministers to affect swelling pompous titles. He almost levels himself with the more ordinary pastors of the church, while he styles himself the elder. Or, possibly, most of the extraordinary ministers, the apostles, were now dead, and this holy survivor would countenance the continued standing ministry, by assuming the more common title - the elder. The elders I exhort, who am also an elder, 1Pe 5:1.

II. The person saluted and honoured by the letter. The former is directed to an elect lady, this to a choice gentleman; such are worthy of esteem and value. He is notified, 1. By his name, - Gaius. We read of several of that name, particularly of one whom the apostle Paul baptized at Corinth, who possibly might be also the apostle's host and kind entertainer there (Rom 16:23); if this be not he, it is his brother in name, estate, and disposition. Then, 2. By the kind expressions of the apostle to him: The well-beloved, and whom I love in the truth. Love expressed is wont to kindle love. Here seems to be either the sincerity of the apostle's love or the religion of it. The sincerity of it: Whom I love in the truth, for the truth's sake, as abiding and walking in the truth as it is in Jesus. To love our friends for the truth's sake is true love, religious gospel love.

III. The salutation or greeting, containing a prayer, introduced by an affectionate compellation - Beloved, thou beloved one in Christ. The minister who would gain love must show it himself. Here is, 1. The apostle's good opinion of his friend, that his soul prospered. There is such a thing as soul-prosperity - the greatest blessing on this side heaven. This supposes regeneration, and an inward fund of spiritual life; this stock is increasing, and, while spiritual treasures are advancing, the soul is in a fair way to the kingdom of glory. 2. His good wish for his friend that his body may prosper and be in health as well as his soul. Grace and health are two rich companions; grace will improve health, health will employ grace. It frequently falls out that a rich soul is lodged in a crazy body; grace must be exercised in submission to such a dispensation; but we may well wish and pray that those who have prosperous souls may have healthful bodies too; their grace will shine in a larger sphere of activity.

Matthew Henry: 3Jo 1:3-8

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 (3Jo 1:3), who have borne witness of thy charity before the church, 3Jo 1:6. 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, 3Jo 1:5. 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 bore the 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, etc., 3Jo 1:3. 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, 1Co 16:6. 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.

Matthew Henry: 3Jo 1:9-11

I. Here is a very different example and character, an officer, a minister in the church, less generous, catholic, and communicative than the private Christians. Ministers may sometimes be out-shone, out-done. In reference to this minister, we see,

1. His name - a Gentile name: Diotrephes, attended with an unchristian spirit.

2. His temper and spirit - full of pride and ambition: He loves to have the pre-eminence. This ferment sprang and wrought betimes. It is an ill unbeseeming character of Christ's ministers to love pre-eminence, to affect presidency in the church of God.

3. His contempt of the apostle's authority, and letter, and friends. (1.) Of his authority: The deeds which he doeth contrary to our appointment, prating against us with malicious words. Strange that the contempt should run so high! But ambition will breed malice against those who oppose it. Malice and ill-will in the heart will be apt to vent themselves by the lips. The heart and mouth are both to be watched. (2.) Of his letter: " I wrote to the church (3Jo 1:9), namely, in recommendation of such and such brethren. But Diotrephes receiveth us not, admits not our letter and testimony therein."This seems to be the church of which Gaius was a member. A gospel church seems to be such a society as to which a letter may be written and communicated. Gospel churches may well expect and be allowed credentials with the strangers who desire to be admitted among them. The apostle seems to write by and with these brethren. To an ambitious aspiring spirit apostolical authority or epistle signifies but little. (3.) Of his friends, the brethren he recommended: Neither doth he himself receive the brethren, and forbiddeth those that would, and casteth them out of the church, 3Jo 1:10. There might be some differences or different customs between the Jewish and Gentile Christians. Pastors should seriously consider what differences are tolerable. The pastor is not at absolute liberty, nor lord over God's heritage. It is bad to do no good ourselves; but it is worse to hinder those who would. Church-power and church-censures are often abused. Many are cast out of the church who should be received there with satisfaction and welcome. But woe to those who cast out the brethren whom the Lord Christ will take into his own communion and kingdom!

4. The apostle's menace of this proud domineerer: Wherefore, if I come, I will remember his deeds which he doeth (3Jo 1:10), will remember to censure them. This seems to intimate apostolical authority. But the apostle seems not to hold an episcopal court, to which Diotrephes must be summoned; but he will come to take cognizance of this affair in the church to which it belongs. Acts of ecclesiastical domination and tyranny ought to be animadverted upon. May it be better agreed to whom that power belongs!

II. Here is counsel upon that different character, dissuasion from copying such a pattern, and indeed any evil at all: Beloved, follow not that which is evil, but that which is good, 3Jo 1:11. Imitate not such unchristian pernicious evil; but pursue the contrary good, in wisdom, purity, peace, and love. Caution and counsel are not needless to those who are good already. Those cautions and counsels are most likely to be accepted that are seasoned with love. Beloved, follow not that which is evil. To this caution and counsel a reason is respectively subjoined. 1. To the counsel: Follow that which is good; for he that doeth good (naturally and genuinely doeth good, as delighting therein) is of God, is born of God. The practice of goodness is the evidence of our filial happy relation to God. 2. To the caution: Follow not that which is evil, for he that doeth evil (with bent of mind pursues it) hath not seen God, is not duly sensible of his holy nature and will. Evil-workers vainly pretend or boast an acquaintance with God.

Barclay: 3Jo 1:1-4

No New Testament letter better shows that the Christian letters were exactly on the model which all letter-writers used in the time of the early church. There is a papyrus letter from Irenaeus, a ship's captain, to his brother Apolinarius:

Irenaeus to Apolinarius his brother, my greetings. Continually I

pray that you may be in health, even as I myself am in health. I

wish you to know that I arrived at land on the 6th of the month

Epeiph, and I finished unloading my ship on the 18th of the same

month, and went up to Rome on the 25th of the same month, and the

place welcomed us, as God willed. Daily we are waiting for our

discharge, so that up till today no one of us in the corn service

has been allowed to go. I greet your wife much, and Serenus, and

all who love you, by name. Good bye.

The form of Irenaeus' letter is exactly that of John's. There is first the greeting, next the prayer for good health, after that the main body of the letter with its news, and then the final greetings. The early Christian letters were not something remote and ecclesiastical; they were the kind of letters which people wrote to each other every day.

John writes to a friend called Gaius. In the world of the New Testament Gaius was the commonest of all names. In the New Testament there are three men with that name. There is Gaius, the Macedonian who, along with Aristarchus, was with Paul at the riot in Ephesus (Act 19:29). There is Gaius of Derbe, who was the delegate of his church to convey the collection for the poor to Jerusalem (Act 20:4). There is the Gaius of Corinth who had been Paul's host, and who was such a hospitable soul that he could be called the host of the whole church (Rom 16:23), and who was one of the very few people whom Paul had personally baptized (1Co 1:14), and who, according to tradition, became the first Bishop of Thessalonica. Gaius was the commonest of all names; and there is no reason to identify our Gaius with any of these three. According to tradition he was made the Bishop of Pergamum by John himself. Here he stands before us as a man with an open house and an open heart.

Twice in the first two verses of this little letter John uses the word beloved. (The well-beloved and beloved of the King James Version's first two verses translate the same Greek word, agapetos, 27.) In this group of letters John uses agapetos (27) no fewer than ten times. This is a very notable fact. These letters are letters of warning and rebuke; and yet their accent is the accent of love. It was the advice of a great scholar and preacher: "Never scold your congregation." Even if he has to rebuke, John never speaks with irritation. The whole atmosphere of his writing is that of love.

3Jo 1:2shows us the comprehensive care of the good and devoted pastor. John is interested both in the physical and the spiritual health of Gaius. John was like Jesus; he never forgot that men have bodies as well as souls and that they matter, too.

In 3Jo 1:4John tells us of the teacher's greatest joy. It is to see his pupils walking in the truth. The truth is not simply something to be intellectually assimilated; it is the knowledge which fills a man's mind and the charity which clothes his life. The truth is what makes a man think and act like God.

Barclay: 3Jo 1:5-8

Here we come to John's main object in writing. A group of travelling missionaries is on its way to the church of which Gaius is a member, and John urges him to receive them, to give them every support and to send them on their way in a truly Christian manner.

In the ancient world hospitality was a sacred duty. Strangers were under the protection of Zeus Xenios, Zeus the god of strangers (Xenos, 3581, is the Greek for a stranger). In the ancient world inns were notoriously unsatisfactory. The Greek had an instinctive dislike of taking money for the giving of hospitality; and, therefore, the profession of innkeeper ranked very low. Inns were notoriously dirty and flea-infested. Innkeepers were notoriously rapacious so that Plato compared them to pirates who hold their guests to ransom before they allow them to escape. The ancient world had a system of guest-friendships whereby families in different parts of the country undertook to give each other's members hospitality when the occasion arose. This connection between families lasted throughout the generations and when it was claimed, the claimant brought with him a sumbolon, or token, which identified him to his hosts. Some cities kept an official called the Proxenos in the larger cities to whom their citizens, when travelling, might appeal for shelter and for help.

If the heathen world accepted the obligation of hospitality, it was only to be expected that the Christians would take it even more seriously. It is Peter's injunction: "Practice hospitality ungrudgingly to one another" (1Pe 4:9). "Do not neglect to show hospitality to strangers" says the writer to the Hebrews, and adds: "for thereby some have entertained angels unawares" (Heb 13:2). In the Pastoral Epistles a widow is to be honoured if she has "shown hospitality" (1Ti 5:9). Paul bids the Romans to "practice hospitality" (Rom 12:13).

Hospitality was to be specially the characteristic of the leaders of the church. A bishop must be a man given to hospitality (1Ti 3:2). Titus is told to be "hospitable" (Tit 1:8). When we come down to the time of Justin Martyr, (A.D. 170) we find that on the Lord's Day the well-to-do contributed as they would and it was the duty of the president of the congregation "to succour the orphans and the widows, and those who through sickness or any other cause are in want, and those who are in bonds, and the strangers sojourning amongst us" (Justin Martyr: First Apology 1: 67).

In the early church the Christian home was the place of the open door and the loving welcome. There can be few nobler works than to give a stranger the right of entry to a Christian home. The Christian family circle should always be wide enough to have a place for the stranger, no matter where he comes from or what his colour.

Barclay: 3Jo 1:5-8

Further, this passage tells us about the wandering missionaries who gave up home and comfort to carry afield the word of God. In 3Jo 1:7Paul says that they have gone forth for the sake of the Name and take no assistance from pagans. (It is just possible that 3Jo 1:7might refer to those who had come out from the Gentiles taking nothing with them, those who for the sake of Christianity had left their work and their home and their friends and had no means of support.) In the ancient world the "begging friar," with his wallet, was well known. There is, for instance, a record of a man calling himself "the slave of the Syrian goddess," who went out begging and claimed that he never came back with fewer than seventy bags of money for his goddess. But these Christian wandering preachers would take nothing from the Gentiles, even if they would have given it.

John commends these adventurers of the faith to the hospitality and the generosity of Gaius. He says that it is a duty to help them so that we may show ourselves fellow-workers in the truth (3Jo 1:8). Moffatt translates this very vividly: "We are bound to support such men to prove ourselves allies of the truth."

There is a great Christian thought here. A man's circumstances may be such that he cannot become a missionary or a preacher. Life may have put him in a position where he must get on with a secular job, staying in the one place and carrying out the routine duties of life and living. But where he cannot go, his money and his prayers and his practical support can go. Not everyone can be, so to speak, in the front line; but by supporting those who are there, he can make himself an ally of the truth. When we remember that, all giving to the wider work of Christ and his church must become not an obligation but a privilege, not a duty but a delight. The church needs those who will go out with the truth, but it also needs those who will be allies of the truth at home.

Barclay: 3Jo 1:9-14

Here we come to the reason why this letter was written and are introduced to two of the main characters in the story.

There is Diotrephes. In the introduction we have already seen the situation in which John and Diotrephes and Demetrius are all involved. In the early church there was a double ministry. There were the apostles and the prophets whose sphere was not confined to any one congregation and whose authority extended all over the church. There were also the elders; they were the permanent settled ministry of the local congregations and their very backbone.

In the early days this presented no problem, for the local congregations were still very much infants who had not yet learned to walk by themselves and to handle their own affairs. But as time went on there came a tension between the two kinds of ministry. As the local churches became stronger and more conscious of their identity, they inevitably became less and less willing to submit to remote control or to the invasion of itinerant strangers.

The problem is still to some extent with us. There is the itinerant evangelist who may well have a theology and work with methods and in an atmosphere very different from that of the settled local congregation. In the younger churches there is the question of how long the missionaries should remain in control and of when the time has come for them to withdraw and allow the indigenous churches to rule their own affairs.

In this letter Diotrephes is the representative of the local congregation. He will not accept the authority of John, the apostolic man and he will not receive the itinerant missionaries. He is so determined to see that the local congregation manages its own affairs that he will even eject those who are still prepared to accept the authority of John and to receive the wandering preachers. What exactly Diotrephes is we cannot tell. He certainly is not a bishop in anything like the modern sense of the word. He may be a very strong-minded elder. Or he may even be an aggressive member of the congregation who by the force of his personality is sweeping all before him. Certainly he emerges as a strong and dominant character.

Demetrius is most likely the leader of the wandering preachers and probably the actual bearer of this letter. John goes out of his way to give him a testimonial as to character and ability, and it may well be that there are certain circumstances attaching to him which give Diotrephes a handle for his opposition.

Demetrius is by no means an uncommon name. Attempts have been made to identify him with two New Testament characters. He has been identified with Demetrius, the silversmith of Ephesus and the leader of the opposition to Paul (Act 19:21.). It may be that he afterwards became a Christian and that his early opposition was still a black mark against him. He has been identified with Demas (a shortened form of Demetrius), who had once been one of Paul's fellow-labourers but who had forsaken him because he loved this present world (Col 4:14; Phm 1:24; 2Ti 4:10). It may be that Demas came back to the faith and that his desertion of Paul was always held against him.

Into this situation comes John, whose authority is being flouted; and Gaius, a kindly soul but probably not so strong a character as the aggressive Diotrephes, whom John is seeking to align with himself, for Gaius, left on his own, might well succumb to Diotrephes.

There is our situation. We may have a good deal of sympathy with Diotrephes; we may well think that he was taking a stand which sooner or later had to be taken. But for all his strength of character he had one fault--he was lacking in charity. As C. H. Dodd has put it: "There is no real religious experience which does not express itself in charity." That is why, for all his powers of leadership and for all his dominance of character, Diotrephes was not a real Christian, as John saw it. The true Christian leader must always remember that strength and gentleness must go together and that leading and loving must go hand in hand. Diotrephes was like so many leaders in the church. He may well have been right, but he took the wrong way to achieve his end, for no amount of strength of mind can take the place of love of heart.

What the issue of all this was we do not know. But John comes to the end in love. Soon he will come and talk, when his presence will do what no letter can ever do; and for the present he sends his greetings and his blessing. And we may well believe that the "Peace be to you" of the aged Elder indeed brought calm to the troubled church to which he wrote.

Constable: 2Jo 1:4--3Jo 1:5

A. Practicing the Truth vv. 4-6

John wrote this epistle to urge his readers to continue to be obedient to God by responding positively to the truth of His revelation. He also wanted them to resist the inroads of false teachers who sought to distort this truth. He dealt with the first purpose in verses 4-6.

v. 4 John began by commending the church. He had met some of its members who were walking in obedience to God's truth (i.e., walking in the light, 1 John 1:7).

v. 5 John's message for this church was not some new revelation. It was a reminder to keep on walking in obedience to God's truth by continuing to love one another (cf. 1 John 2:3-9; 3:14-18, 23; 4:7, 11, 20-21). This was important since false teachers were encouraging the readers to depart from the truth they were hearing (v. 6).

"It is not that love precedes truth or belief but that love offers the clearest test of the truthfulness of the confession and the sincerity of the obedience given to God's commands. Belief may be feigned and confession only of the lips, but love is harder to counterfeit."⁹

v. 6 If anyone had a question about what loving one another meant, John explained that it is essentially obeying God (cf. 1 John 5:2-3a). That is, we love each other best when we obey God's will that His Word reveals.

"Love strives to realise [sic] in detail every separate expression of the will of God."¹⁰

The antecedent of the last word in this verse is not clear in the English text or the Greek text. "It" could refer to "love" or "commandment." The latter alternative seems somewhat more likely in view of John's argument. In this case John's point was that his readers should obey God's commands as they had heard these from the beginning of the apostles' preaching (cf. 1 John 1:1). They should not obey the gospel that the false teachers were proclaiming.

All the specific "commandments" of God are really one "commandment" or obligation for the Christian (cf. 1 John 3:22-23).

Constable: 2Jo 1:7--3Jo 1:10

B. Protecting the Truth vv. 7-11

Next John moved on to his second purpose. He wrote to encourage his readers to resist the false teachers who were distorting the truth and deceiving some of the believers.

"The presbyter's attention now moves from the existence of true belief inside the Johannine community, which gives him great joy (v 4), to the dangers presented to it through the espousal of false belief by deceivers who have defected into the world.' Earlier, the writer has spoken of Christian truth and love; in the remainder of 2 John the emphasis inevitably falls on the need for truth in contrast to error. But the two sections interlock. Departure from the truth results in a failure of love. Thus the dark description of heretical secession and its consequences (vv 7-11) forms the basis of John's warm appeal for love and unity (vv 4-6)."¹¹

v. 7 This verse gives the reason for the exhortation in verse 6 and links what follows with verses 4-6. Erroneous teaching had already begun to proliferate in the early church (e.g., Gnosticism, Docetism, Cerinthianism, etc.; cf. 1 John 2:18, 22-23, 27; 4:1-3). The common error was Christological. The false teachers regarded Jesus as something other than God's Anointed One who had come in the flesh (cf. 1 John 5:1). "Coming" in the flesh means having come and continuing in flesh. This is the true view of the Incarnation. Jesus was and continues to be fully God and fully man.

"The incarnation was more than a mere incident, and more than a temporary and partial connection between the Logos and human nature. It was the permanent guarantee of the possibility of fellowship, and the chief means by which it is brought about."¹²

This type of false teacher is a deceiver as well as opposed to Christ. John did not mean that such a person was the end-time Antichrist. The use of the definite article in Greek, translated "the," used with an unnamed individual as here, sometimes translates better with the English indefinite article "a" or "an." That understanding of this statement is preferable here in view of other Scriptures that indicate the end-time Antichrist has yet to appear (e.g., Dan. 11; 2 Thess. 2).

"The elder says that anybody who denies the truth is a very antichrist, just as we might speak of a supremely evil person as the very devil.'"¹³

v. 8 Compromise with the false teachers could lead to a loss of reward (cf. the warning passages in Hebrews).¹⁴ Moreover loss for John's readers would involve loss for him as well since he had a share in their lives. This loss would only be partial, however. They would still receive some reward (cf. 1 Cor. 3:11-15).¹⁵ Loss of salvation is not in view at all.

v. 9 The picture in John's mind seems to have been that of a Christian who, the false teachers said, did not have the whole truth. It is common even today for false teachers to claim that those who do not agree with them are still in an infantile intellectual condition. However, John regarded that "infantile" position as proper for the Christian. If his readers advanced beyond it, they would really step out of the truth into error. John warned his readers of the danger of apostasy, namely, forsaking truth to embrace error (cf. 1 John 2:23-24).

John's use of "abide" indicates that he spoke of a vital personal relationship with God that comes with adherence to the truth, not just dead doctrinal orthodoxy (cf. John 8:31; 14:21-23; 15:1-7).

vv. 10-11 In the culture of John's day philosophers and teachers relied on the people to whom they spoke for lodging and financial assistance (e.g., Acts 18:2-3; 21:7). John instructed his readers to refuse to help the false teachers in these ways. Beyond this they were not even to give verbal encouragement to these apostates (cf. Acts 15:23; 23:26; 1 Cor. 10:20; 1 Tim. 5:22; James 1:1; 1 Pet. 4:13).¹⁶ John did not advocate the persecution of heretics here, but he strongly counselled his readers to give them no aid or encouragement in their destructive ministry. I believe he would have approved his readers' efforts to correct the false teachers in private and to lead them into a true appreciation of the person and work of Christ. In dealing with such persons ourselves we must also relate to their ministry in one way and to themselves in another. We must not approve or encourage their work but must show concern for their personal relationship with Christ.¹⁷

"Admittedly great care should be exercised before applying such a radical withholding of hospitality from anyone. For the elder it was applied only to antichristians who were committed to destroying the faith of the community. The issue involved more than disagreements in interpretation or personal misunderstandings among members of the body of Christ. It was radical and clearly defined unbelief, and it involved active and aggressive promotion of perversions of truth and practice that struck at the heart of Christianity.

"The responsibility of parents may furnish an analogy. Parents must discriminate as to whom even among their relatives they entertain in their home. Some relatives might be of such questionable character as to menace the moral, spiritual, and physical welfare of the children. Such relatives must be excluded. Parents must balance their concern for their relatives with their responsibility for their children. Notice that John does not suggest that the elect lady and her children deal with the false teachers in hatred or retaliate against them. Instead, he counsels that the false teachers be kept at a distance lest their heresy destroy the young church."¹⁸

Constable: 3Jo 1:1-4

I. INTRODUCTION vv. 1-4

John identified himself and greeted the recipient of this shortest New Testament epistle to set the tone for what follows.

v. 1 As in 2 John, the Apostle identified himself as "the elder." We do not know exactly who Gaius was. Early church tradition did not identify him with Paul's native Macedonian companion (Acts 19:29), Paul's companion from Derbe (Acts 20:4), or the Corinthian Paul baptized who hosted the church in Corinth (Rom. 16:23; 1 Cor. 1:14).

"It is generally agreed that the Gaius to whom the Elder wrote this letter is not to be identified with any of the men by that name who were associated with Paul."³

The reason for this is that Gaius was a common name in Greek and Latin then, as the name John is in English now.⁴ This Gaius probably lived somewhere in the province of Asia. He was obviously someone whom John loved as a brother Christian.

John's concern for both love and truth is evident again in this epistle (cf. 2 John). "In truth" means truly and in accord with God's truth. Both John and Gaius held the truth as the apostles taught it.

v. 2 Gaius was in good spiritual condition; he was walking in the light. John prayed that all would go well with him (NIV) and that he might enjoy as good physical health as he did spiritual health.

"He must surely have learned this from Jesus whose concern for people's physical troubles is attested in all four Gospels."⁵

The physical and general welfare of others should be of concern to us as well as their spiritual vitality. Usually Christians give more attention to the former than the latter, however, as our prayers often reveal.

v. 3 John had heard from others that Gaius was a man of the truth. That is, his lifestyle was consistent with the truth.

v. 4 We do not know if Gaius was John's child physically, spiritually (his convert), or metaphorically. The last usage of this word is the most common one in the New Testament. In this case he could have been a disciple of John or simply a younger believer (cf. 2 John 4; 1 Tim. 1:2).

Constable: 3 John

C. Demetrius' Opportunity for Love v. 12

John urged Gaius to show hospitable love to Demetrius to give Gaius an opportunity to practice love and thereby reprove Diotrephes' lack of love. Demetrius may have carried this letter from John to Gaius,¹⁹ or he may have visited Gaius later.

John gave three recommendations (witnesses) of this brother's worth. He had a good reputation among all who knew him, his character and conduct were in harmony with the truth, and John personally knew him and vouched for him.

"Like Gaius, Demetrius is walking in the truth.' His life matches his confession. In Pauline terms, he manifests the fruit of the Spirit. In Johannine terms, he lives the life of love."²⁰

It will be interesting to get to heaven and see if this Demetrius is the same man who gave Paul so much trouble in Ephesus (Acts 19:24). Several commentators have concluded that he was.²¹ The odds are against this possibility since there were undoubtedly many men named Demetrius (lit. belonging to Demeter [the goddess of agriculture]) living in that area then. Furthermore Paul ministered in Ephesus in the early 50s whereas John probably wrote this epistle in the early 90s.

Constable: 3Jo 1:5--Jud 1:7

A. Gaius' Love vv. 5-8

John commended Gaius for his love of the brethren to encourage him to continue practicing this virtue.

v. 5 John loved Gaius as Gaius loved the brethren to whom he had extended hospitality.

"The early Christian community's deep interest in hospitality is inherited from both its Jewish roots and the Greco-Roman culture of its day."⁶

John's affection for Gaius is obvious in his repeated use of the word "beloved" (cf. v. 2). Gaius acted faithfully in the sense that his behavior was consistent with God's truth (cf. 2 John 1-2).

It is possible that Gaius had shown love "for the brethren and for strangers" as some Greek texts read. On the other hand, perhaps the NASB translation is correct: he showed love to the brethren and even to those brethren who were strangers to him. Probably Gaius had demonstrated love to all these varieties of people (cf. Heb. 13:2).

v. 6 The church in view was John's church, probably in Ephesus. "You will do well" is an idiom that we could translate "Please." John urged Gaius to continue his commendable treatment of visitors. He could do so during their stay with him and when they departed by sending them on their way with adequate provisions (cf. Acts 15:3; 20:38; 2:15; Rom. 15:24; 1 Cor. 16:6; Titus 3:13).

"The point is still relevant. Christian ministers and missionaries live in the faith that God will encourage his people to provide for their needs; it is better that such provision err on the side of generosity than stinginess."⁷

"Always and everywhere that man is to be highly esteemed in the Church, who combines firm convictions with a generous heart."⁸

v. 7 The brethren in view in this whole situation were traveling preachers. To go out in the name of Christ was a great honor because of that name.⁹

"This Name' is in essence the sum of the Christian Creed (comp. I Cor. xii. 3; Rom. x. 9)."¹⁰

Early Christian preachers normally received material support from other believers (cf. Acts 20:35; 1 Cor. 9:14; 1 Thess. 3:7-9) or they supported themselves. They did not solicit funds from unbelievers (cf. Matt. 10:8; 2 Cor. 12:14; 1 Thess. 2:9). "Gentiles" was a general term for unbelievers. Most of the Gentiles were pagans.

"There were numerous peripatetic streetpreachers from religious and philosophical cults who avariciously solicited funds from their audiences."¹¹

"Even in the present day, there is something unseemly in a preacher of the gospel soliciting funds from people to whom he offers God's free salvation."¹²

v. 8 Giving financial and hospitable aid makes the giver a partner with the receiver in his work (cf. 2 John 10-11). Since pagans did not support Christian preachers and teachers, the duty of Christians to support them was even greater. Note John's emphasis on the truth again. Preaching the gospel is proclaiming the truth.

Constable: 3Jo 1:9--Jud 1:10

B. Diotrephes' Lack of Love vv. 9-11

Gaius' good example stands out more clearly beside Diotrephes' bad example. Diotrephes is a rare name and means "nourished by Zeus."¹³ John brought Diotrephes into the picture to clarify the responsibility of Gaius and all other readers of this epistle and to give instructions concerning this erring brother.

v. 9 The letter to the church of which both Gaius and Diotrephes were a part is not extant. "Them" refers to the believers in that church. John exposed Diotrephes' motivation as pride. Diotrephes had persistently (present tense in Greek) put John down to exalt himself. John did not say or imply that Diotrephes held false doctrine. He only blamed his ambition.¹⁴

"The temptation to use a role in the Christian assembly as a means of self-gratification remains a real one that all servants of God need to resist."¹⁵

v. 10 John promised and warned that whenever he might visit that congregation he would point out Diotrephes' sinful behavior, assuming it continued. Specifically Diotrephes was charging John falsely to elevate himself. Worse than that he was not giving hospitality to visiting brethren, as Gaius was, perhaps because he perceived them as a threat to himself. Third, he intimidated others in the church and forced them to stop welcoming these men.

"Diotrephes was condemned not because he violated sound teaching regarding the person and nature of Jesus Christ but because his life' was a contradiction to the truth of the gospel."¹⁶

"The verb ekballei, in the present tense again (literally, he throws out'), need not imply formal excommunication from the Church, as this became known later. Cf. Matt 18:17; Luke 6:22; John 9:34-35; 1 Cor 5:2. On the other hand, it seems as if Diotrephes had already arrogated to himself the task of expulsion,' and was actually driving people out of the congregation (as he had refused to welcome the brothers) rather than merely desiring to do so . . ."¹⁷

Obviously Gaius did not bow to his wishes showing that he had strength of character and probably influence in the church. With this epistle John threw his support behind Gaius and against Diotrephes.

v. 11 John's encouragement doubtless strengthened Gaius' resolve to resist Diotrephes. "Of God" and "seen God" are terms John used in his first epistle (cf. 1 John 3:6, 10; 4:1-4, 6-7). God's children do good works because God is their Father and they share His nature (1 John 3:9). The person who does evil may be a Christian, but he is behaving like Satan when he does evil. John was not accusing Diotrephes of being unsaved but of behaving as if he were unsaved. One who knows God intimately (abides in Him) does not do evil (1 John 3:6).

"The expression he is of God' in this context does not mean he is a Christian.' Rather, it means, he is a godly person, or he is a man of God.' In this context it is a fellowship expression."¹⁸

College: 3 John

3 JOHN

¹ The elder, To my dear friend Gaius, whom I love in the truth.

² Dear friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well. ³ It gave me great joy to have some brothers come and tell about your faithfulness to the truth and how you continue to walk in the truth. ⁴ I have no greater joy than to hear that my children are walking in the truth.

⁵ Dear friend, you are faithful in what you are doing for the brothers, even though they are strangers to you. ⁶ They have told the church about your love. You will do well to send them on their way in a manner worthy of God. ⁷ It was for the sake of the Name that they went out, receiving no help from the pagans. ⁸ We ought therefore to show hospitality to such men so that we may work together for the truth.

⁹ I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with us. ¹⁰ So if I come, I will call attention to what he is doing, gossiping maliciously about us. Not satisfied with that, he refuses to welcome the brothers. He also stops those who want to do so and puts them out of the church.

¹¹ Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God. ¹² Demetrius is well spoken of by everyone ^- and even by the truth itself. We also speak well of him, and you know that our testimony is true.

¹³ I have much to write you, but I do not want to do so with pen and ink.

¹⁴ I hope to see you soon, and we will talk face to face.

Peace to you. The friends here send their greetings. Greet the friends there by name.

I. GREETING (1)

The shortest book in the New Testament is a very special, personal letter. Four major characters play roles in the book: John, Gaius, Diotrephes, and Demetrius. Although the names of "Jesus" and "Christ" do not appear in 3 John, the "Name" in verse 7 likely stands in substitution for the Lord Jesus.

v. 1 The elder,

One of the evidences that John did indeed write 3 John is the use of the same address as in 2 John 1, the elder (see earlier comments). The brevity of both 2 and 3 John argue for the possibility that the material only warranted the use of one papyrus sheet. He was being practical yet succinct with his messages.

To my dear friend Gaius, whom I love in the truth.

Friend is used four times in this letter (9 times in John's writings). It translates ajgaphtov" (agapçtos) in which we can see the word for love (agapç) and why some versions use "beloved." The NIV has chosen to interpret John's sentiment with the word dear .

Who is Gaius? The name was as common as John's in New Testament times. The Gaius addressed here should not be confused with others by the same name in Acts 19:29 (the riot at Ephesus); 20:4 (the collection for Jerusalem saints); Romans 16:23 (housed Paul in Corinth); or 1 Corinthians 1:14 (perhaps the same as the one in Romans whom Paul had immersed into Christ). It would be speculative to identify Gaius as anyone other than a prominent leader in the church who received a personal letter from his friend John.

II. GAIUS ADMONISHED (2-8)

A. WALKING IN THE TRUTH (2-4)

v. 2 Dear friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well.

John demonstrates his concern for both the physical and spiritual health of Gaius by praying personally for his total wellbeing. This is not a prooftext for the health-wealth gospel. As J.W. Roberts points out, "In Timothy the verb [uJgiaivnein, hygiainein ] used here (be in health) always has a figurative sense of doctrine that is 'healthy' or 'sound'."

v. 3 It gave me great joy to have some brothers come and tell about your faithfulness to the truth and how you continue to walk in the truth.

In a similar manner as Paul discovered news from the churches (1 Cor 1:11; Phil 4:18), John has heard from other brothers regarding Gaius. Again, the NIV does not translate gaÉr ( gar , for) as a purposeful transition into verse 3. John has the same type of joy for Gaius as he had in 2 John for those who would remain faithful.

v. 4 I have no greater joy than to hear that my children are walking in the truth.

One would not expect to read of such great joy knowing what John writes about Diotrephes later in the same letter. He had heard about the faith of his children because they were walking in the truth . They were putting John's teaching into practice despite any of Satan's attacks. They had gone beyond hearing the truth to actually living it. "It was from truth, believed and obeyed by his children, that he derived his greatest joy." As James 1:24 teaches, "You see that a person is justified by what he does and not by faith alone." We would do well to learn the lesson that the need to nurture new Christians on to maturity is as important as bringing them to spiritual birth.

B. FAITHFUL IN WORKING TOGETHER (5-8)

1. Faithful Actions with Brothers (5-6)

v. 5 Dear friend, you are faithful in what you are doing for the brothers, even though they are strangers to you.

John praises his friend for having practiced the kind of hospitality to strangers described in Hebrews 13:2. It was meeting a need for unknown individuals who may never have a way to repay the favor. Some have commented that 3 John is not centered on "doctrine." Yet a proper understanding of the doctrine of Christian hospitality is vital to the life of the church! These brothers were likely traveling missionaries who preached the gospel. (These strangers might have informed John of Gaius' faith.) Jesus experienced hospitality on several occasions. Jesus also taught his disciples what to expect in their travels. Matthew 10:10 teaches that a true and genuine "worker is worthy of his keep." Just as those who are hospitable to false teachers share in their wickedness, so those who take care of Christian family members share in the truth.

v. 6 They have told the church about your love.

By Gaius' act of hospitality, he expressed the love of Christ. The strangers publicly acknowledged to their own congregation the love and care given to them. This is the only instance where John uses the term for church (ejkklhsiva, ekklçsia or "called out ones," see vv. 9 and 10). The act of giving can cause others to give. Paul provokes the Corinthians to give as the Macedonian churches had done sacrificially (2 Cor 8:1-7). We could learn to urge one another to love and good deeds (Heb 10:24).

You will do well to send them on their way in a manner worthy of God.

F.F. Bruce claims that the expression "you will do well" is idiomatic for either making a polite request "or expressing thanks in advance." One of the ways we can hear the "well done" from the Master is to support those who propagate the gospel. We will be doing what pleases God. In a manner worthy of God can mean "as if you were sending God himself on the journey"(see Matt 10:40). Christ's body has many members with many gifts. Some can serve as missionaries and others are "called out" to support the evangelists.

2. Proper Hospitality (7-8)

v. 7 It was for the sake of the Name that they went out, receiving no help from the pagans.

John explains why the strangers had gone out. They went out for Jesus' sake, in his Name . The apostles had been warned by the Sanhedrin in Jerusalem not to preach "in the name of Jesus" (Acts 5:40). The same verb is used for the false teachers as "they went out." The obvious difference is motive: one group went out in the name of the devil, the other, in the Name of the Creator and Lord of the Universe! The missionaries had gone out without the help from the pagans . It appears that one congregation or group of congregations had supported the missionaries so that they need not charge the pagans (or anyone else) for preaching.

v. 8 We ought therefore to show hospitality to such men so that we may work together for the truth.

These are the ones to welcome. Avoid false teachers who deny that Jesus came in the flesh, but show hospitality to the Lord's laborers! We ought to do so in order that or with the result that we will work together for the truth . Such giving comes out of gratitude and not out of a legalistic obligation. The Lord's work is mutually benefited by our selflessness. Moffatt reads, "allies for the Truth."

III. DIOTREPHES CONDEMNED (9-10)

v. 9 I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with us.

While Gaius is a good example, Diotrephes is a bad example for church leadership. I wonder what John had written to the church that caused him to have nothing to do with him? Diotrephes exhibits an arrogance that enthroned himself as a "ruling elder" or at least a self-proclaimed leader. We do not know what position or function Diotrephes held in the local congregation. He may have been a teacher, an evangelist, or other leader. The missing letter from John to the church may have revealed who he was and what he did.

Who loves to be first is analyzed by Westcott to mean that ambition was his main fault and not necessarily any other false teaching. (The following verse shows what an evil root of self-love can produce.) He loved the wrong person first. Besides, Diotrephes had the audacity to reject an apostle of the Lord! John had learned from the Master himself, that to be first you have to be willing to be last. The greatest is the servant. We do not know if Diotrephes is later salvageable through additional efforts by John himself or others. We can speculate that since we have no other written confirmation to the contrary, Diotrephes' story ends in this letter.

v. 10 So if I come, I will call attention to what he is doing, gossiping maliciously about us.

Will Diotrephes continue to have nothing to do with John once they meet face to face? Gaius is reading an advanced warning that probably reached Diotrephes. It would have caught the attention of most people and prompted repentance.

Romans 1:29 and 1 Timothy 5:13 speak of "gossips." The classic definition of gossip has been the sharing of information about someone else when you are neither part of the problem nor part of the solution. The malicious gossiping described by John raises out of envy for apostolic authority and brazen defiance of the Lord. It is the type of tongue set on fire by hell itself (Jas 3:6). Literally, his "nonsense" will expose him for who he really is and Gaius need not concern himself with a direct challenge of Diotrephes.

Not satisfied with that, he refuses to welcome the brothers.

The undermining tactic used by Diotrephes is compounded with his blatant refusal to welcome the brothers . He has hospitality reversed. The ones he should welcome, he refuses. One can conclude that he welcomes the likes of false teachers with whom he shares common motives. He shares in their wicked deeds and finds fellowship (koinônia) with the deceivers.

He also stops those who want to do so and puts them out of the church.

As if refusing the brothers was not enough, Diotrephes keeps others from giving and excommunicates them! Envy is evidenced by his actions. This fleshly emotion operates from the philosophy "if I cannot have something, I will see that no one else can either." The Lord did not appoint this man to leadership in the church. He had no authority to put anyone out of the church (perhaps applying Paul's example in 1 Cor 5:5, but apart from divine revelation or inspiration). He is doing the exact opposite of what John has encouraged Gaius to do. Second John 9 applied to Diotrephes would categorize him along with the gentiles who are without hope and "without God in the world" (Eph 2:12). Jesus prophesied that we would know people by their fruit, good or bad (Matt 7:16, 20) - this leads us into the next verse.

IV. DEMETRIUS COMMENDED (11-12)

v. 11 Dear friend, do not imitate what is evil but what is good.

Gaius is addressed personally to regain his attention for instruction. John has described what is evil , now he will define what is good . Do not mimic (mhÉ mimou', mç mimou - do not imitate ) the evil, but do imitate the good. The apostle may not have intended to limit the example of evil to Diotrephes and the good to Demetrius. The reader naturally draws that conclusion from the context simply because the contrasts are immediately obvious.

Anyone who does what is good is from God.

The lifestyle of doing good or right is from God (or of God: 1 John 3:10; 4:4, 6; 5:19). Anyone doing good (oJ ajgaqopoiw'n, ho agathopoiôn) means a life full of the Holy Spirit (Acts 6:3) and recognizable by the fruit (Gal 5:22, 23). If you want to know how to discern a person's motives, observe his or her fruit.

Anyone who does what is evil has not seen God.

John 14:9, "Anyone who has seen me has seen the Father" and 1 John 3:6, "No one who continues to sin has either seen him or known him." Anyone who does what is evil is outside of the fellowship. Evil-doers are experiencing the effects of "excommunication" without being excommunicated! Neither will they see God in the future should they continue to sin without repentance and restoration.

v. 12 Demetrius is well spoken of by everyone ^- and even by the truth itself. We also speak well of him,

Who is Demetrius? Some have speculated that he was Demas named in Colossians 4:14; Philemon 24 and 2 Timothy 4:10. Although it is not defensible to identify this Demetrius with the one in Acts 19:21, Luke records the incident (in Ephesus) of a Demetrius who opposed Paul. Could the Demetrius in Acts 19 have become a Christian by the time John wrote 3 John? Since the name is as common perhaps as either John or Gaius, this Demetrius probably is a unique individual possibly a leader among the missionaries. Roberts suggests that he may have been the courier for this letter. John used three witnesses in 1 John 5:7-8 and repeats the pattern here by giving testimony to the character of Demetrius. He is:

1) Well spoken by everyone - possibly by Christians and outsiders alike

2) Even by the truth itself - by the facts or by the Lord himself (John 14:6)

3) We speak well of him - John and those in Ephesus who knew him.

and you know that our testimony is true.

The last part of verse 12 should be associated directly with the testimony of John and those with him. They knew John personally and could take his word and that of the sister church for Demetrius.

V. DESIRE TO SPEAK IN PERSON (13-14)

v. 13 I have much to write you, but I do not want to do so with pen and ink.

Verse 13 parallels 2 John 12. There is only a slight variation, with the one letter being directed to a congregation, the latter, to an individual. Here John uses pen and ink - mevlano" kaiÉ kalavmou ( melanos kai kalamou ) while he uses "paper and ink" - cavrtou kaiÉ mevlano" ( chartou kai melanos ). This similarity between the epistles argues for John's authorship. He could have written much more than would fit onto one sheet of papyrus! His not wanting to write is not a sign of laziness but rather a testament to his personal concern to communicate in person.

v. 14 I hope to see you soon, and we will talk face to face.

John's hope is to actually see Gaius face to face (literally mouth to mouth - stovma proÉ" stovma, stoma pros stoma ). Soon (eujqevw", eutheôs) is elsewhere translated "immediately" 32 times in the New Testament (80 times all together with similar connotations). If the crisis caused by Diotrephes is as critical as indicated above, a personal visit is warranted very soon to set things in order.

Peace to you. The friends here send their greetings. Greet the friends there by name.

Shalom! The common Hebrew greeting had been adopted by many early Christians since many of the first converts came directly out of Judaism. Peace (eijrhvnh, eirçnç) was promised to his followers by Jesus. (See John 14:27; 16:33; 20:19, 21, 26; 1 Pet 5:14.) Diotrephes had been offering the opposite to the church. Christians experience a mutual peace with God (Rom 5:1) and are commanded to "make every effort to do what leads to peace and to mutual edification" (Rom 14:19).

The friends here are from John's congregation (especially if 2 and 3 John were written at the same time). It speaks well of their fellowship and common cause to be named as friends, a tie that indeed binds Christians together. Individuals are important to John and to God (John 10:3; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27). John is saying, "Do not miss anyone in sending our greetings" - Greet the friends there by name !

QUESTIONS ON THIRD JOHN

Consider These as You Read 3 John

1. Why did John write to Gaius?

2. Is there any gnostic influence here as in 1 and 2 John?

3. What part does Diotrephes play in the problem?

4. Why is Demetrius mentioned?

Questions for Review of 3 John

1. What significance do you attach to John's repeated referral to Gaius as "friend?"

2. What position did Gaius probably hold in his home congregation?

3. What is the problem about which John writes Gaius (vv. 10,11)?

4. Contrast the personality of Gaius with that of Diotrephes.

5. What treatment does John ask of Gaius for the visiting ministers?

6. What is the significance of the term "send them on their way?"

7. Why on a mission field might it be wise not to take money from those to whom the gospel is preached?

8. What is the reward promised by John to those who support the preachers of the gospel?

9. What wrong had Diotrephes done?

10. What damage is possible to the church when an elder accuses a minister "by gossiping maliciously?"

11. How do genuine Christians often imitate evil men such as Diotrephes?

12. What are two possible identifications for Demetrius?

13. What three witnesses to the genuineness of Demetrius does John name?

-College Press New Testament Commentary: with the NIV

Lapide: 3Jo 1:1

THE THIRD EPISTLE OF

S. JOHN.

——o——

1. To Gaius, the Greek form of Caius. Who was this Caius? Lucius Dextor in his "Chronicle" thinks he was the son of Caius Oppius, the centurion. He thus writes concerning him:—"S. John the Theologian wrote from Ephesus to the Spaniard Caius, the son of Caius Malacitanus, the centurion, and brother of Demetrius, a hospitable man, whose father was afterwards Bishop of Milan. Now Diotrephes hindered the guests who were coming into the Spains for the sake of pilgrimage. This wicked bishop was afterwards deposed on account of his crimes and his pride. There was a pilgrimage from many other places to the holy places of Spain from the very times of the Apostles, when Caius Oppius the centurion supported the pilgrims. This Caius was domiciled at Corinth, but of Spanish descent. He also liberally entertained in his house the blessed Paul when he was returning from Spain, and he invited John when he was going redeuntim into Spain after his exile. He accompanied John, and was at Rome until the time of Hyginus. After that he went to Milan, and being made Bishop there died in the Lord." So also Onuphrius in his "Chronicle" makes Caius the third Bishop of Milan. But he says he was a Roman, not a Spaniard.

2. Bede, the Gloss, Ambrosiaster, and many others think that this Caius was the Corinthian, of whom S. Paul, writing from Corinth to the Romans, says (Rom 14:23), "Gaius, wine host and of the whole Church " (as Bede and the Greek read), "salutes you." This was because of his hospitality in receiving any members of the Church into his house. In like manner, S. John here warmly commends this Caius for his hospitality. S. Paul also says of Caius (1 Cor 1: 14), "I baptized none of you save Crispus and Gaius." Moreover, S. Athanasius, in his Synopis, testifies that this Caius was an intimate friend of S. John's, and that he wrote his Gospel at S. John's dictation.

Mariana and Serarius add that this Caius is the same as he to whom four Epistles of S. Dionysius the Areopagite are extant. They are inscribed to Caius the Therapeutes, i.e. the Essene, or monk. It is considered to favour this idea that S. John writes to his Caius in ver. 11, "He that doeth good is of God: he that doeth not good hath not seen God." For the Therapeutæ, giving themselves up continually to pious contemplation, by this means saw God. From hence they were called Seers, like the Prophets of old.

Ver. 2. — Concerning all I make prayer that thou mayest prosper and be well, &c. The meanin is, I wish that thou in all things mayest be well and prosper, as now indeed thy soul, i.e. thou thyself, art well and dost prosper in all things. For God does prosper thee in all things both in mind and body. He blesses and enlarges thy family, thy servants, thy friends, thy riches, and all that thou hast, because thou expendest it in God's service, and in providing for the ministers of the Church and the poor. Thus God blessed all good men, and made a hedge about His friends in the old time, as Abraham ( Gen. xxii. 17), and many more.

Ver. 3.— I rejoiced greatly when the brethren came and bore witness to thy truth. Vulgate. Truth here in the first place means the faith. "They testify that thou dost constantly persevere in Christian faith and doctrine through all persecutions." 2d This truth means moral conduct. "They testify that thou livest according to the faith and truth of the Gospel, that thy character is conformable to the Gospel which thou professest."  3d Truth in this place may be taken to mean charity and beneficence. For this is especially taught and sanctioned by the truth of the Gospel.  4th. Truth may be put for sincerity and candour as opposed to hypocrisy and dissimulation. "They testify that thou art in all things candid and sincere."

Ver. 4. — Greater grace than these I have none. ( Vulgate.) That is, nothing can be more grateful or pleasing to me than that they so act that I may hear they are walking in the truth that I have spoken of. Instead of χάζιν, grace, some Greek MSS. read χάζαν, joy. This is followed by the Syriac.  S. Jerome on the 5th chapter to the Ephesians mentions that celebrated axiom of Christ, "Never be joyful except when ye shall see a brother in charity."

Ver. 5.— Dearly beloved, one thou doest faithfully, &c. Faithfully, i.e. thou actest in a Christian manner, thou doest that which becometh a believer, by showing hospitality towards and nourishing the faithful, especially pilgrims and strangers. For hospitality was of old most highly esteemed by Christians. It was a sure mark and sign of Christian faith, as the heathen Lucian testifies ( in Peregrino ).

2d Faithfully in this place not only signifies the faith, but also the fidelity of Caius. Thou art faithful to Christ. Thou fulfillest indeed that which thou hast promised to Christ in thy baptism. Listen to Tertullian recounting hospitality amongst the notes of the faithful ( de Præscrip. c. 20): "Amongst the many and notable marks of the Church there is one prime note handed down by the Apostles by which all the chief and Apostolic Churches prove their oneness and their unity. This mark is the communion of peace, the attestation of brotherhood, the mutual bond ( contesserationem ) of hospitality. And the one principle which governs these rules of hospitality is the one tradition of the same Sacrament." He makes use of the word contesseratio because of the tessera, or sign, which Christians were wont to exhibit to Christians to show that they were Christians, that so they might be received to brotherly hospitality. The heathen had similar tesseræ, or mutual tokens and pledges of hospitality. It was because the heathen discovered, and used these Christian tokens for purposes of deceit, as Lucian tells us Peregrinus did, that the Council of Mie substituted commendatory letters instead of tesseræ. On which see Baronius.

And this to strangers, Greek καί είς τοὺς ξένους. The καί here means especially. Thus Christ says, "Tell the disciples, and, i.e. especially, Peter." (Mar 16:17.)

Moreover, by peregrini here we may understand with Bede apostolic men who went about spreading the Gospel. Also Christian exiles proscribed by the Gentiles.

Ver. 6.— Who have borne testimony to thy charity in the face of the Church. For of old the bishops and presbyters used to invite guests who came to give a sermon or exhortation in the church. And when they did this they would praise the charity and hospitality of Caius, of which they had experienced elsewhere. This duty of allowing hospitality to guests is spoken of by S. Clement ( lib. 2 Constit. 62), and is sanctioned by the 4th Council of Carthage, cap. 4.

Whom if thou bring forward on their journey after a godly sort thou shall do well. ( E. V. ) To whom doing good thou shalt lead (deduces) worthily of God. The meaning is, To whom, if thou continuest to show kindness by receiving them to hospitality, thou wilt cause their journey to be easy, so that they will be able to reach the place whither they are going. This is a pious work and worthy of God. The word translated deduces in the Vulg. is πζοπέμψας in the Greek. It does not mean that S. John wished Caius personally to accompany his guests, but it refers to his affording them provisions for their journey, and other things, such as guides and letters of introduction.

Worthily of God. As it is worthy of God that His worshippers should treat worthily other worshippers of Him, honouring them as ministers of God, and honouring God in them, by treating them charitably and reverently as befits servants and members of Christ. As Christ saith, Mat 10:40, "He that receiveth you receiveth Me. He that receiveth Me receiveth Him that sent Me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward."

Moraliter : let every believer examine himself, and see whether his works be full, perfect, and of such excellence as to be worthy of God; whether his charity be like to the charity of God and Christ; whether he live and act worthily of Christ. The gift which thou presentest to a king must not be of some mean sort. It should be excellent and regal. What then does it become us to offer unto God, who is King of kings and Lord of lords? This is what S. Paul admonishes the Ephesians (iv. 1.), "I, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called."

Ver. 7.— For they have gone forth on

behalf of His name, viz., that they might preach the name of God and Christ, says Bede. Or else because for His name they have been driven into exile. The first of these is the more probable reason. And it is strengthened by what follows.

Taking nothing of the Gentiles. Because without price they preach the Gospel to the Gentiles, that they may not seem to gain any profit by the Gospel.

Ver. 8 . — We therefore ought to receive such. The Greek for receive is κατα λάμβανίν. This means, not to wait until they come to us, but to prevent them, to invite them to our house, yea, to constrain them to come in. Œcumenius says, as the disciples constrained Christ at Emmaus ( Luke 24:29). Moreover to receive and reception means in Scripture every sort of kindness and protection, care and assistance.

That we may be fellow-workers with the truth, by ministering necessary things to those who preach the truth or who suffer exile or tribulation for the truth's sake.

Observe:  S. John by many arguments stirs up Caius to persevere in his liberality to pilgrims. 1st He praises his generosity because also his guests praised it before the whole Church. ( Ver. 3.)  2d Because it was a work befitting a Christian believer. ( Ver. 5.)  3d Because it was a work worthy of God. ( Ver. 6.)  4th Because it was done to those who made known the name of God. ( Ver. 7.)  5th Because it was done to those who were forsaken or despoiled by other Gentiles. ( Ver. 7.)  6th Because by this means they became fellow-workers with the truth and the Gospel, and preached it themselves through the preachers and confessors whom they received and nourished.

Moreover, when S. John exhorts Caius to persevere in hospitality he makes use of the first person, "we ought therefore," that his exhortation may be sweeter and more powerful. Certain it is that S. John was very hospitable to pilgrims. For he was the Bishop of Ephesus, and in that capacity was wont to dispense the goods of the Ephesian Church to the poor and strangers. Moreover, Bede says that S. John, like S. Paul, lived by the labour of his hands.

9. I would have written, it may be, to the Church. The Greek is έγζαψα, i e. I have written. So Erasrnus, Cajetan, Vatablus, Clarius, who think the Vulg. of this passage is corrupt. But Gagneius, Serarius, &c. think the translator's reading was έγζαψα άν, or at least that άν ought to be understood. They think this for three reasons: 1st  Because it gives the better meaning. "I would have written, but I have not written, because that proud Diotrephes receives neither us, nor our letters." 2d Because there is no extant letter of S. John to a church. 3d Because the Syriac version entirely supports this reading. It is, I was seeking, or desiring to write to the Church, but he who loves to be first among you, Diotrephes, receives us not.

But he who loves to bear the primacy among them, i.e. in the Church. This Greek is φιλοπζωτέυων, ambitious of the primacy. Wherefore Diotrephes seems to have been either a bishop, or else some powerful and arrogant man, who was fond of domineering in the Church, and arrogated to himself episcopal rank. Bede adds that he was a heresiarch. But S. John intimates nothing of the kind; indeed rather the contrary. For had he been a heresiarch S. John would have dealt much more severely with him, and have excommunicated him, as S. Paul did Hymenæus and Alexander. (1 Tim. 20.) Diotrephes then hated S. John, not because he was heretic, but because he was ambitious. For he saw that S. John resisted the pre-eminence which he coveted.

Diotrephes : Vatablus thinks this was an appellative name, meaning full of boasting and arrogance. For of old those who were puffed up by the nobility of their extraction were accustomed to be called διοτζεφει̃ς, i.e. nourished by Jupiter. But L. Dexter, with more reason, thinks that it was a proper name, or rather one given him. For he, boasting of his riches and birth among the heathen, colled himself by a heathen name, Diotrephes, or a son of Jove.

Moraliter : they imitate Diotrephes who covet benefices and prelacies, and assert that they are their due because of their nobility and their wealth, whereas Christ chose for His Apostles the ignoble and the poor. Again, those temporal princes and nobles imitate Diotrephes who having no rights of patronage in conferring benefices usurp and invade them, or abuse them by domineering over the clergy.

Receives us not : i.e. our apostleship and authority, our letters and our precepts. For it was part of the bishop's office to receive the letters addressed to his Church, and to read them publicly to the faithful. For he was, as it were, the head and primate of the Church.

Ver. 10 .— I will remember his works. Some read, though incorrectly, I will remove his works. Others read, I will mark his works ; others, I will judge. Observe S. John's gentleness in rebuking and correcting.

Prating against us with malicious wards, i.e. raising calumnies against, detracting and maligning me. The Greek is φλυαζω̃ν, to trifle, babble, prate.

Neither doth he himself receive the brethren, i.e. orthodox Christians. He receives none but the pseudo-Christians of his own party.

And those who do receive them he casts out of the Church, both from the place and assembly of the Church, especially the agape and feast after the Eucharist, and also from the company of the faithful by excommunicating them.

Ver. 11.— Do not imitate the evil : do not imitate the proud, impious, and inhospitable Diotrephes, even though he does occupy the chief place in the Church, but rather imitate the humble, pious, and hospitable Demetrius, of whom in ver. 12.

He who does good is of God, &c. This is especially applicable to the good of kindness and beneficence. And this is the chief meaning of the Greek α̉γαθοποιει̃ν, which is to benefit, or do a kindness to any one. For S. John is here treating of kindness and hospitality. For this he praises Caius, whilst he condemns the unkindness of Diotrephes. He is alluding to what he says in his first Epist. iii. 6. The meaning is, He who does to them that need—as, for instance, by receiving guests and pilgrims, as thou doest, 0 Caius—is of God. He knows, loves, and worships Him. But he who does ill to his neighbour, as Diotrephes does, is not of God: he neither sees, nor hath seen Him: that is, practically, he does not know God, because he does not love, imitate, or worship Him. Although indeed every virtue is of God, the words especially apply to charity and beneficence. For it is an attribute of God that He communicates Himself and His good things, and doeth good.

The reason is, because it is a property of God so to abound in all good that He overflows, and pours out his goodness by bestowing it upon others. He therefore that shows kindness is a child and an imitator of the good and kind God.

He that doeth evil hath nor seen God. The direct antithesis would have been, is not of God, but S. John amplifies, saying, so much is he not of God, that he does not see, i.e. practically know God. He who is unkind, and does evil to his neighbour, does not truly see, i.e. know God practically, because he does not acknowledge God's infinite and unceasing kindnesses to himself, so as to show himself grateful for them by showing kindness to others for God's sake.

S. Dionysius, writing to the same Caius, the Therapeut, i.e. the Seer and Contemplative, which is the reason why the Apostle speaks of seeing God, alludes to these words of the Apostle. And he explains in what way good and perfect men, especially Therapeuts like Caius, see God: "If there be any one who when he has seen God has understood what he has seen, he hath not seen Him, but something of Him which is and is known. But He Himself being placed on high above all understanding and all being, far surpasses all understanding." For God being in Himself invisible transcends all things, and inhabits the unapproachable light, which is to us impenetrable darkness, as the same Dionysius teaches elsewhere. He proves the same thing by the example of S. Paul, who, although he was rapt up to God, nevertheless declares that God surpasses all understanding and knowledge. Hence also our John the Evangelist says in his Gospel (i. i8), "No man hath seen God at any time," namely, by any clear vision. For men have seen Him imperfectly by faith, according to the words, "now we see through a mirror in an enigma." (1 Cor 13:12. Vulg.)

Ver. 12 . — To Demetrius testimony is borne by all, concerning his hospitality, probity, and all other Christian virtues. He proposes him therefore to Caius for imitation and assistance. Our Serarius conjectures that this Demetrius was the same as the chief of the craftsmen of Diana, who raised a tumult against S. Paul at Ephesus ( Acts xix. 24), who afterwards repented, and changed his persecution for the propagation of the faith. But there is no mention of this in any ancient history.

And by the truth itself : the testimony of men may be erroneous, but the testimony of the truth can never be deceptive. The truth bears testimony to Demetrius. That is, Demetrius leads a truly Christian life, and does Christian works. His life therefore is a true witness to his virtue.

We also bear witness, which is most weighty and certain, inasmuch as it is episcopal, apostolic, and canonical, as being that of one of the sacred writers.

Ver. 14.— Salute the friends by name. The Syriac renders this verse, The friends pray for your peace : pray for the peace of the friends, for every one by name.

¹  S. Jerome uses the word cœcutiat. I am not sure, having regard to the context, that he does not mean, "get out of their depth," as we say in English. (Return to the place.)

²  This word is not in Liddell and Scott, but I take it to be a feminine form of πύργς. (Return to the place.)

 

THE END

Commentary -- Other

Critics Ask: 3Jo 1:7

3 JOHN 7 —Should money be taken from unbelievers to do God’s work?

PROBLEM: John claims here that the brethren took no support for their ministry from unbelievers. Yet when Solomon built the temple he accepted gifts from Gentiles ( 1 Kings 5:10 ; 2 Chron. 2:13-16 ). Is it always wrong to take money from unbelievers for God’s work?

SOLUTION: As a rule, God’s work should be supported by God’s people. For those who benefit spiritually should share materially with their teachers ( 1 Cor. 9:1-14 ). On the other hand, it may offend an unbeliever to turn down his gift and place an obstacle in the way of his becoming a believer. Moses did not reject gifts from Egypt ( Ex. 12:25-36 ). Nor did Solomon reject the gifts and help of the Gentile King Hiram ( 2 Chron. 2:13-16 ) or from the Queen of Sheba ( 1 Kings 10:10 ). So, while money should not be sought from unbelievers, neither should it be rejected, unless of course there are strings attached. Under no conditions should spiritual or other favors be bought by anyone.

Furthermore, it should be noted that this passage in 3 John is not prescriptive, but descriptive. It does not say “Never take money from unbelievers.” It simply notes that these believers on this journey did not accept help from the heathen. No doubt they wanted to refrain from any appearance of selling the truth (cf. 2 Cor. 11:7 ; 1 Thes. 2:9 ). Rather, as it should have been, they depended on other believers to “send them forward on their journey in a manner worthy of God” (v. 6 ). We should not expect unbelievers to support the cause of faith.   

Evidence: 3Jo 1:9

Loving to have preeminence is not a fruit of godliness. Those who want it will manifest their unregenerate hearts with malicious words. They will divide the Body of Christ for their own ends, as did Diotrephes.

Introduction / Outline

Robertson: 3 John (Book Introduction)

THIRD JOHN

ABOUT a.d. 85 TO 90

By Way of Introduction

Certainly 3 John is addressed to an individual, not to a church, though which Gaius we do not know. There are three friends of Paul with this name; Gaius of Corinth (1Co_1:14), Gaius of Macedonia (Act_19:29), Gaius of Derbe (Act_20:4), but it is unlikely that this Gaius of Pergamum (Findlay would call him) is either of these, though the Apostolical Constitutions does identify him with Gaius of Derbe. It is possible that in 3Jo_1:9 there is an allusion to 2 John and, if so, then both letters went to individuals in the same church (one a loyal woman, the other a loyal man). Three persons are sharply sketched in 3 John (Gaius, Diotrephes, Demetrius). Gaius is the dependable layman in the church, Diotrephes the dominating official, Demetrius the kindly messenger from Ephesus with the letter, a vivid picture of early church life and missionary work. John is at Ephesus, the last of the apostles, and with an eagle’s eye surveys the work in Asia Minor. The same Gnostic deceivers are at work as in the other Johannine Epistles. Pergamum is described in Rev_2:13 as the place " where Satan’s throne is."

JFB: 3 John (Book Introduction)

AUTHENTICITY.--That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from IRENÆUS [Against Heresies, 1.16.3], who quotes 2Jo 1:10-11; and in [3.16.8], he quotes 2Jo 1:7, mistaking it, however, as if occurring in First John. CLEMENT OF ALEXANDRIA (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." DIONYSIUS OF ALEXANDRIA (in EUSEBIUS [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. ALEXANDER OF ALEXANDRIA cites 2Jo 1:10-11, as John's [SOCRATES, Ecclesiastical History, 1.6]. CYPRIAN [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 1:10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The MURATORI fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and COSMAS INDICOPLEUSTES in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But EPHREM THE SYRIAN quotes the Second Epistle of John. EUSEBIUS [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1:1; 3Jo 1:1). ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." JEROME [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, PAPIAS, in EUSEBIUS [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus CYRIL OF JERUSALEM, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So GREGORY NAZIANZEN, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which ORIGEN notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.

TO WHOM ADDRESSED.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Act 19:20), or Gaius of Corinth (Rom 16:23; 1Co 1:14), or Gaius of Derbe (Act 20:4), it is hard to decide. MILL believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1:1.

The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1:1). And it closes, "The children of thy elect sister greet thee" (2Jo 1:13). Now, 1Pe 1:1-2, addresses the elect in Asia, &c., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from CLEMENT OF ALEXANDRIA, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); WORDSWORTH'S view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on CLEMENT OF ALEXANDRIA) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. NEANDER, ALFORD, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.

DATE AND PLACE OF WRITING.--EUSEBIUS [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 1:12; 3Jo 1:10, 3Jo 1:14. If EUSEBIUS be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 1:9-10).

TSK: 3 John 1 (Chapter Introduction)

Overview

3Jo 1:1, He commends Gaius for his piety, 3Jo 1:5, and hospitality, 3Jo 1:7, to true preachers; 3Jo 1:9, complaining of the unkind dealing of ambitious Diotrephes on the contrary side; 3Jo 1:11, whose evil example is not to be followed; 3Jo 1:12, and gives special testimony to the good report of Demetrius.

Poole: 3 John 1 (Chapter Introduction)

JOHN CHAPTER 1

MHCC: 3 John (Book Introduction)

This epistle is addressed to a converted Gentile. The scope is to commend his stedfastness in the faith, and his hospitality, especially to the ministers of Christ.

The apostle commends Gaius for piety and hospitality. (2Jo 1:1-8) Cautions him against siding with Diotrephes, who was a turbulent spirit; but recommends Demetrius as a man of excellent character. (2Jo 1:9-12) He hopes soon to see Gaius. (2Jo 1:13, 2Jo 1:1:14)

Matthew Henry: 3 John (Book Introduction)

An Exposition, with Practical Observations, of The Third Epistle of John

Christian communion is exerted and cherished by letter. Christians are to be commended in the practical proof of their professed subjection to the gospel of Christ. The animating and countenancing of generous and public-spirited persons is doing good to many - to this end the apostle sends this encouraging epistle to his friend Gaius, in which also he complains of the quite opposite spirit and practice of a certain minister, and confirms the good report concerning another more worthy to be imitated.

Matthew Henry: 3 John 1 (Chapter Introduction)

In this epistle the apostle congratulates Gaius upon the prosperity of his soul (3Jo 1:1, 3Jo 1:2), upon the fame he had among good Christians (3Jo 1:3, 3Jo 1:4), and upon his charity and hospitality to the servants of Christ (3Jo 1:5, 3Jo 1:6). He complains of contemptuous treatment by an ambitious Diotrephes (3Jo 1:9, 3Jo 1:10), recommends Demetrius (3Jo 1:12), and expresses his hope of visiting Gaius shortly (3Jo 1:13, 3Jo 1:14).

Barclay: 3 John (Book Introduction)

INTRODUCTION TO THE SECOND AND THIRD LETTERS OF JOHN

The very shortness of these two letters is the best guarantee of their genuineness. They are so brief and so comparatively unimportant that no one would have gone to the trouble of inventing them and of attaching them to the name of John. A standard papyrus sheet measured ten by eight inches and the length of these letters is to be explained by the fact that they would each take up almost exactly one sheet.

The Elder

Each of them is said to come from "The elder." Second John begins: "The elder to the elect lady and her children." Third John begins: "The elder to the beloved Gaius." It is in the last degree unlikely that The elder is an official or ecclesiastical title. Elders were officials attached to one congregation whose jurisdiction did not extend outside that congregation, whereas the writer of these letters certainly assumes that he has the right to speak and that his word will carry weight in congregations where he is not actually present. He speaks as one whose authority goes out to the Church at large. The word is presbuteros (G4245), which originally meant an elder, not in the official but in the natural sense of the term. We would be better to translate it "The ancient", or "The aged", for it is not from an ecclesiastical position but from his age and personal qualities that the writer of these letters draws his authority.

In fact we know that in Ephesus there was an aged John who held a very special position. In the days of the early church there was a churchman called Papias who lived from A.D. 70 to 146. He had a passion for collecting all the information he could lay hands on about the early days of the church. He was not a great scholar, Eusebius dismisses him as "a man of very limited intelligence"; but he does transmit to us some most interesting information. He became Bishop of Hierapolis but he had a close connection with Ephesus, and he tells us of his own methods of acquiring information. He frequently uses elder in the sense of one of the fathers of the Church, and he mentions a particularly distinguished elder whose name was John. "I shall not hesitate," he writes, "to put down for you, along with my own interpretations, whatsoever things I have at any time learned carefully from the elders, and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those who relate strange commandments, but in those who deliver the commandments given by the Lord to faith, and springing from the truth itself. If, then, anyone came who had been a follower of the elders, I questioned him in regard to the words of the elders--what Andrew, or what Peter, had said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion, or the Elder John say. For I did not think that what was to be gotten from books would profit me as much as what came from the living and abiding voice." Clearly the Elder John, John the aged, was a notable figure in Ephesus, although he is clearly distinguished from John the apostle.

It must be this John who wrote these two little letters. By this time he was an old man, one of the last surviving links with Jesus and his disciples. He was a man who had the authority of a bishop in Ephesus and in the places around it; and when he saw that a church was threatened with trouble and heresy, he wrote with gracious and loving correction to his people. Here are the letters of an aged saint, one of the last of the first generation of Christians, a man whom all loved and respected.

Common Authorship

That the two letters are from the one hand there is no doubt. Short as they are, they have much in common. Second John begins: "The elder to the elect lady and her children, whom I love in the truth." Third John begins: "The elder to the beloved Gaius, whom I love in the truth." Second John goes on: "I rejoiced greatly to find some of your children following the truth" (2Jo_1:4 ); and Third John goes on: "No greater joy can I have than this, to hear that my children follow the truth." Second John comes to an end: "Though I have much to write to you, I would rather not use paper and ink, but I hope to come to see you and talk with you face to face, so that our joy may be complete" (2Jo_1:12 ). Third John comes to an end: "I had much to write to you, but I would rather not write with pen and ink; I hope to see you soon, and we will talk together face to face" (3Jo_1:13-14 ). There is the closest possible similarity between the two letters.

There is further the closest possible connection between the situation of these letters and that in First John. In 1Jo_4:3 we read: "Every spirit which does not confess Jesus is not of God. This is the spirit of Antichrist, of which you heard that it was coming, and now it is in the world already." In 2Jo_1:7 we read: "Many deceivers have gone out into the world, men who will not acknowledge the coming of Jesus Christ in the flesh; such a one is a deceiver and the Antichrist."

It is clear that Second and Third John are closely connected with each other; and that both are closely connected with First John. They are dealing with the same situation, the same dangers and the same people.

The Problem Of The Second Letter

These two little letters confront us with few serious problems. The only real one is to decide whether the Second Letter was sent to an individual or to a church. It begins: "The elder to the elect lady and her children." The problem centres on this phrase the elect lady. The Greek is eklekte (G1588) kuria (G2959) and there are three possible ways of taking it.

(i) It is just barely possible, though not really likely, that Eklekte is a proper name and that kuria (G2959) is a quite usual affectionate address. Kurios (G2962) (the masculine form) has many meanings. It very commonly means sir; it means master of slaves and owner of possessions; on a much higher level it means lord and is the word so often used as a title for Jesus. In letters kurios (G2962) has a special use. It is practically the equivalent of the English phrase My Dear. So a soldier writes home saying, Kurie (G2962) mou (G3450) pater (G3962), My Dear Father. In letters kurios is an address combining affection and respect. So it is just possible that this letter is addressed to My Dear Eklekte. Rendel Harris, indeed, went the length of saying that Second John is nothing other than a Christian love letter. This is unlikely, as we shall see, for more than one reason. But one thing is decisive against it. Second John ends: "The children of your elect sister greet you." The Greek is again eklekte (G1588); and, if it is a proper name at the beginning of the letter, it must also be a proper name at the end. This would mean that there were two sisters both called by the very unusual name of Eklekte--which is simply unbelievable.

(ii) It is possible to take Kuria (G2959) as a proper name, for there are examples of this usage. We would then take eklekte (G1588) in its normal New Testament sense; and the letter would be written to the elect Kuria (G2959). The objections are threefold. (a) It seems unlikely that any single individual could be spoken of as loved by all those who have known the truth (2Jo_1:1 ). (b) 2Jo_1:4 says that John rejoiced when he found some of her children walking in the truth; the implication is that others did not so walk. This would seem to imply a number greater than one womanfamily could contain. (c) The decisive objection is that throughout the letter the eklekte (G1588) kuria (G2959) is addressed sometimes in the singular and sometimes in the plural. The singular occurs in verses 2Jo_1:4-5 and 2Jo_1:13 ; and the plural occurs in 2Jo_1:6 ,2Jo_1:8 ,2Jo_1:10 ,2Jo_1:12 . It would be almost impossible that an individual would be so addressed.

(iii) So, then, we must come to the conclusion that the elect lady means a church. There is, in fact, good evidence that the expression was so used. First Peter, in the King James Version, ends with greetings from "the church that is at Babylon elected together with you" (1Pe_5:13 ). In the King James Version the words church that is are in italics; that, of course, means that they are not in the Greek and have been supplied in translation to fill out the sense. The Greek literally reads: "The Elect One at Babylon" and The Elect One is feminine. Few have ever doubted that the phrase means The church which is at Babylon, and that is how we must take it in Johnletter also. No doubt The Elect Lady goes back to the idea of the church as the Bride of Christ. We can be certain that Second John is written, not to an individual but to a church.

The Problem In The Early Church

Second and Third John throw vivid light on a problem which sooner or later had to arise within the organization of the early church. Let us see if we can reconstruct the situation which lies behind them. It is clear that John the aged regards himself as having a right to act as guide and counsellor and to administer warning and rebuke in the churches whose members are his children. In Second John he writes of those who are doing well (2Jo_1:4 ), and by implication infers that there are others who are not so satisfactory. He further makes it clear that there are itinerant teachers in the district, some of whom are preaching false and dangerous doctrine, and he gives orders that such teachers are not to be accepted and not to be given hospitality (2Jo_1:7-11 ). Here, then, John is exercising what is to him an unquestioned right to issue orders to his churches and is seeking to guard against a situation in which itinerant teachers of falsehood may arrive at any moment.

The situation behind Third John is somewhat more complicated. The letter is written to one called Gaius, whose character and actions John most thoroughly approves (3Jo_1:3-5 ). Wandering missionaries have come to the church, men who are fellow-helpers of the truth, and Gaius has given them true Christian hospitality (3Jo_1:6-8 ). In the same church is another man called Diotrephes, who loves to have the preeminence (3Jo_1:9 ). Diotrephes is depicted as a dictatorial character who will brook no rival to his authority. Diotrephes has refused to receive the wandering teachers of the truth and has actually tried to drive out of the church those who did receive them. He will have nothing to do with wandering teachers even when they are true preachers of the word (3Jo_1:10 ).Then into the picture comes a man called Demetrius, to whom John gives a personal testimonial as a good man and one to be hospitably welcomed (3Jo_1:12 ). The simplest explanation of Demetrius is that he must be the leader of a wandering band of teachers who are on their way to the church to which John is writing. Diotrephes will certainly refuse to have anything to do with them and will try to eject those who do receive them; and John is writing to urge Gaius to receive the wandering teachers and not to be intimidated by the domineering Diotrephes, whom he (John) will deal with when he visits the church in question (3Jo_1:10 ). The whole situation turns on the reception of the wandering teachers. Gaius has received such teachers before, and John urges him to receive them and their leader Demetrius again. Diotrephes has shut the door on them and defied the authority of John the aged.

The Threefold Ministry

All this looks like a very unhappy situation, and indeed it was. None the less, it was one which was bound to arise. In the nature of things a problem of ministry was bound to emerge within the church. In its earliest days the church had three different kinds of ministries.

(i) Unique, and above all others, stood the apostles, those who had companied with Jesus and been witnesses of the resurrection. They were the undisputed leaders of the church. Their writ ran throughout the whole church; in any country and in any congregation their ministry was supreme.

(ii) There were the prophets. They were not attached to any one congregation. They were wandering preachers, going where the Spirit moved them and giving to men the message which the Spirit of God gave to them. They had given up home and occupation and the comfort and security of settled life to be the wandering messengers of God. They, too, had a very special place in the church. The Didache, or, to give it its English name, The Teaching of the Twelve Apostles, is the earliest book of church order. In it the unique position of the prophets is made clear. The order of service for the Eucharist is laid down and the prayers are given; the service ends with the prayer of thanksgiving which is given in full; and then comes the sentence: "But suffer the prophets to give thanks as much as they will" (Didache 10:7). The prophets were not to be brought under the rules and regulations which governed ordinary people. So, then, the church had two sets of people whose authority was not confined to any one congregation and who had right of entry to every congregation.

(iii) There were the elders. During their first missionary journey part of the work of Paul and Barnabas was to ordain elders in all the local churches which they founded (Act_14:23 ). The elders were the officials of the settled community; their work was within their congregation and they did not move outside it. It is clear that they were the backbone of the organization of the early church; on them the routine work and the solidity of the individual congregations depended.

The Problem Of The Wandering Preachers

The position of the apostles presented no real problem; they were unique and their position could never really be disputed. But the wandering prophets did present a problem. Their position was one which was singularly liable to abuse. They had an enormous prestige; and it was possible for the most undesirable characters to enter into a way of life in which they moved from place to place, living in very considerable comfort at the expense of the local congregations. A clever rogue could make a very comfortable living as an itinerant prophet. Even the pagan satirists saw this. Lucian, the Greek writer, in his work called the Peregrinus, draws the picture of a man who had found the easiest possible way of making a living without working. He was an itinerant charlatan who lived on the fat of the land by travelling round the various communities of the Christians, settling down wherever he liked and living luxuriously at their expense. The Didache clearly saw this danger and laid down definite regulations to meet it. The regulations are long but so vivid a light do they throw on the life of the early church that they are worth quoting in full (Didache 11 and 12).

Whosoever, therefore, shall come and teach you all these things

aforesaid, receive him. But if the teacher himself turn and teach

another doctrine to pervert, hear him not. But unto the increase

of righteousness and knowledge of the Lord, receive him as the

Lord. And as touching the apostles and prophets, according to the

decree of the gospel, so do ye. But let every apostle that cometh

unto you be received as the Lord. And he shall stay one day, and,

if need be, the next also, but, if he stay three, he is a false

prophet. And, when the apostle goeth forth, let him take nothing

save bread, till he reach his lodging, but, if he ask money, he is

a false prophet. And every prophet that speaketh in the Spirit ye

shall not try nor judge: for every sin shall be forgiven, but this

sin shall not be forgiven. But not everyone that speaketh in the

Spirit is a prophet, but if he has the manners of the Lord. By

their manners, therefore, shall the prophet and the false prophet

be known. And no prophet who ordereth a table in the Spirit shall

eat of it, else he is a false prophet. And every prophet that

teacheth the truth, if he doeth not what he teacheth, is a false

prophet.... Whosoever shall say in the Spirit: Give me money, or

any other thing, ye shall not hearken to him: but, if he bid you

give for others who are in need, let no man judge him.

Let everyone that cometh in the name of the Lord be received,

and then, when ye have proved him, ye shall know, for ye shall

have understanding to distinguish between the right hand and the

left. If he that cometh is a passer-by, succour him as far as ye

can; but he shall not stay with you longer than two or three days,

unless there be necessity. But, if he be minded to settle among

you, and be a craftsman, let him work and eat. But, if he hath no

trade, according to your understanding, provide that he shall not

live idle among you, being a Christian. But, if he will not do

this, he is a Christmonger: of such men beware.

The Didache even invents the word Christmonger, trafficker in Christ, Christemporos, to describe this kind of person.

John was entirely justified in warning his people that the wrong kind of wandering prophets might come claiming hospitality and in saying that they must on no account be received. There is no doubt that in the early church these wandering prophets became a problem. Some of them were heretical teachers, even if they were sincerely convinced of their own teaching. Some were nothing better than plausible rogues who had found an easy way to make a comfortable living. That is the picture which lies behind Second John.

The Clash Of Ministries

But the situation behind Third John is in some ways even more serious. The problem figure is Diotrephes. He is the man who will have nothing to do with wandering teachers and who seeks to eject anyone who dares to give them a welcome. He is the man who will not accept the authority of John and whom John brands as a domineering character. There is much more behind this than meets the eye. This was no storm in a tea-cup; it was a fundamental cleavage between the local and the itinerant ministry.

Obviously the whole structure of the church depended on a strong settled ministry. That is to say, its very existence depended on a strong and authoritative eldership. As time went on the settled ministry was bound to chafe under the remote control of even one so famous as John the aged; and to resent the possibly upsetting invasions of wandering prophets and evangelists. It was by no means impossible that, however well-intentioned they were, these itinerants could do far more harm than good.

Here is the situation behind Third John. John represents the old apostolic remote control; Demetrius and his band of missionaries represent the wandering prophets and preachers; Diotrephes represents the settled ministry of the local elders, who wish to run their own congregation and regard the wandering preachers as dangerous intruders; Gaius represents the good, well-meaning man who is torn in two and cannot make up his mind.

What happened in this case, we do not know. But the end of the matter in the church was that the wandering preachers faded from the scene and the apostles in the nature of things passed from this earth, and the settled ministry became the ministry of the church. In a sense even in the modern church the problem of the itinerant evangelist and the settled ministry is not fully solved; but these two little letters are of the most fascinating interest because they show the organization of the church in a transition stage, when the clash between the itinerant and the settled ministry was beginning to emerge and--who knows?--Diotrephes may not have been as bad as he is painted nor altogether wrong.

FURTHER READING

John

J. N. S. Alexander, The Epistles of John (Tch; E)

A. E. Brooke, The Johannine Epistles (ICC; G)

C. H. Dodd, The Johannine Epistles (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 3 John 1 (Chapter Introduction)

The Teacher's Joy (3Jo_1:1-4)

Christian Hospitality (3Jo_1:5-8)

The Christian Adventurers (3Jo_1:5-8 Continued)

Love's Appeal (3Jo_1:9-15)

Constable: 3 John (Book Introduction)

Introduction

Historical background

Third John is probably the most personal letter in the New Testament. Most of the epistles originally went, of course, to churches or groups of Christians. First and 2 John are both of this type. The Pastoral Epistles, while sent to specific individuals, namely, Timothy and Titus, were obviously written with a wide circulation in mind as well. Philemon, too, gives evidence that Paul intended its recipient to share it with the church that met in his house. Third John also has universal value, and the early Christians recognized that it would benefit the whole Christian church. However the content of this letter is very personal.

". . . 3 John shows independence from epistolary conventions found elsewhere in the NT (including 2 John), and conforms most closely to the secular pattern of letter-writing in the first century A.D. . . . In 3 John this includes a greeting with a health-wish; and expression of joy at news of the addressee's welfare; the body of the letter, containing the promise of another epistle; and, at the close, greetings to and from mutual friends (cf. the papyri)."¹

The author was evidently the Apostle John who identified himself as "the elder" here (v. 1) as he did in 2 John. The striking similarity in content, style, and terminology in these two epistles confirms the ancient tradition that John wrote both of them.

Since there is no internal evidence concerning where Gaius lived most interpreters have placed him in the Roman province of Asia, the most probable destination of 1 and 2 John. His name was a common one in the Greek world.

The process of establishing a date for the writing of 3 John has been deductive as well. Probably John wrote this epistle about the same time he wrote 1 and 2 John, A.D. 90-95, and from Ephesus.

Message²

Third John and 2 John deal with two sides of the same issue, namely the relationship of the truth and Christian love. In 2 John the writer stressed the importance of the truth. In 3 John he stressed the importance of love. Second John is more general in that it deals with ideas. Third John is more personal and deals with specific cases.

I would summarize the message of this epistle as follows. Brotherly love is the product of abiding in the truth. Let me explain.

John gave two concrete examples to clarify how Christian love that is the product of abiding in the truth (walking in the light) behaves.

The first example is positive and involves Gaius' commendable behavior. Gaius put the needs of others before his own needs and desires. This is how Christian love should behave. It is how Jesus Christ behaved, and it is how He instructed us to behave (Phil. 2:7).

Gaius provided hospitality and financial support for the gospel preachers who visited his town (v. 5).

John approved this practice for three reasons.

1. Such behavior is worthy of God (v. 6). That is, it is in harmony with God's behavior. God provides for those who put His interests before their own (Matt. 6:33).

2. Such behavior is necessary because these men would not get help from unbelievers (v. 7). We should not expect the unsaved to support God's work. If they don't believe the gospel, why would they want to support its propagation?

3. Such behavior makes the supporter a partner with the preacher (v. 8). We really have a share in the work that others do by supporting them materially.

The second example is negative and involves Diotrephes' contemptible behavior. Diotrephes put his personal desires and needs before the needs of others. This is how Christian love should not behave.

The root problem with Diotrephes' behavior was pride, self-centeredness (v. 9). This is the opposite of how Jesus Christ behaved and how He taught us to act.

The fruit product of this attitude was three-fold (v. 10).

1. His words were lies. He was making false accusations against others to elevate himself.

2. His actions were selfish. He was withholding hospitality and support because these acts threatened his own security.

3. His actions toward others were oppressive. He used intimidation to force others to conform to his will rather than submitting to them. He went so far as to exclude others from the fellowship of the church meetings rather than fostering unity among the brethren.

John also gave an exhortation to behave in harmony with the truth (v. 11). He gave two reasons for obeying this exhortation.

First, it is the nature of God's children to do good works (cf. 1 John 3:9; 5:18).

Second, the person who does evil gives evidence that he has not seen God. He is in darkness either as an unbeliever or as a believer (cf. 1 John 1:6).

Finally John gave an opportunity to behave in harmony with the truth (v. 12). This verse underlines the importance of putting love into practice in concrete situations, not just discussing it theoretically.

This brief letter has an important message for the church in our day.

First, we are not really abiding in the truth if we fail to demonstrate love for our brethren in physical, financial ways. We may know the truth intellectually without knowing it experientially. We must not only have it in our grip, but it must also have us in its grip.

Second, our activities reveal our true attitudes. We can see if our attitude is loving or selfish, not by examining our emotions, but by examining our actions. Do our actions demonstrate love or selfishness? This is a very practical and helpful test we should use on ourselves regularly.

Constable: 3 John (Outline)

Outline

I. Introduction vv. 1-4

II. The importance of love vv. 5-12

A. Gaius' love vv. 5-8

B. Diotrephes' lack of love vv. 9-11

C. Demetrius' opportunity for love v. 12

III. Conclusion vv. 13-14

Constable: 3 John

3 John

Bibliography

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Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letters of John and Jude. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1960.

Barker, Glenn W. "3 John." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1981.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Blair, J. Allen. The Epistles of John. Neptune, N.J.: Loizeaux Brothers, 1982.

Bruce, F. F. The Epistles of John. London: Pickering & Inglis Ltd., 1970; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1986.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "John, Epistles of," by A. E. Brooke.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "John, Epistles of," by S. D. F. Salmond.

Dodd, C. H. The Johanine Epistles. New York: Harper and Row, 1946.

Findlay, George G. Fellowship in the Life Eternal. London: Hodder and Stoughton, 1909.

Fraser, Donald. Synoptical Lectures on the Books of Holy Scripture, Romans-Revelation. New York: Robert Carter & Brothers, 1876.

Funk, Robert W. "The Form and Structure of II and III John." Journal of Biblical Literature 86 (1967):424-30.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Graystone, Kenneth. The Johanine Epistles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott, 1984.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harris, W. Hall. "A Theology of John's Writings." In A Biblical Theology of the New Testament, pp. 167-242. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Hiebert, D. Edmond. "Studies in 3 John." Bibliotheca Sacra 144:573 (January-March 1987):53-65; 574 (April-June 1987):194-207; 575 (July-September 1987):293-304.

Hodges, Zane C. "3 John." In The Bible Knowledge Commentary: New Testament, pp. 911-15. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "John, The Epistles of," by R. Law.

Lange, John Peter, ed. Commentary on the Holy Scripture. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 12: James-Revelation, by J. P. Lange, J. J. Van Osterzee, G. T. C. Fronmuller, and Karl Braune. Enlarged and edited by E. R. Craven. Translated by J. Isidor Mombert and Evelina Moore.

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Copyright 2003 by Thomas L. Constable

Haydock: 3 John (Book Introduction)

THE

THIRD EPISTLE OF ST. JOHN,

THE APOSTLE.

INTRODUCTION.

St. John commends Gaius for his faith, charity, and hospitality towards strangers and the ministers of the gospel, to whom he would have every one to give a kind reception, and such charitable assistance as they can afford, and which others want. (Witham) --- Gaius, to whom this epistle is addressed, is apparently one of the two disciples of St. Paul, who bore this name. The best known is that of Corinth, with whom St. Paul lodged, and who had been converted and baptized by St. Paul. Others, with greater probability, suppose it was Gaius, of Derbe, mentioned in Acts xx. 4. All that we know for certain of this Gaius is, that he was a great friend of St. John, that he exercised hospitality with great zeal and generosity, notwithstanding the harshness and severity of Diotrephes, who appears to have been his bishop, and who was not willing that hospitality should be shewn to the brethren converted from Judaism. St. John promises to visit Gaius, and to reprimand Diotrephes. There is great probability that this letter was carried by the converted Jews, who travelled to diffuse the gospel, and who made a religious point not to enter among the Gentiles, and not to receive any thing from them. It may then be considered as a recommendatory letter in favour of these apostolic men. It appears that great pains were taken to remove the antipathy that existed between these two parties, even after their conversion. The same seeds of division are discernible in St. Paul's epistles between the Jews and the converted Gentiles: and one of the earliest concerns of this apostle was, to suppress in the Jews all sentiments of vanity and self-sufficiency, which made them prefer themselves to the Gentiles; and in Gentiles a different kind of pride, which caused them to despise the Jews. In the first part of this letter St. John congratulates Gaius on his good works, and recommends to him certain evangelical preachers, who were to deliver him this letter as they called upon him. (ver. 1, 8.) In the second part he complains of Diotrephes, who affected independence, and proposes to Gaius the example of Demetrius, the faithful servant of Jesus Christ, ver. 9. ad finem [to the end].

====================

Gill: 3 John (Book Introduction)

INTRODUCTION TO 3 JOHN

This epistle was written by the Apostle John, who calls himself an "elder", as in the preceding, and is inscribed to a friend of his, whom he mentions by name, and expresses a very great affection for, on account of his steady adherence to the truths of the Gospel, 3Jo 1:1; he wishes him bodily health equal to that prosperity of soul he was indulged with, 3Jo 1:2; congratulates him upon the testimony the brethren that came from him gave him of the truth being in him, and of his walking in it, and upon hearing that his children also trod in the same path, 3Jo 1:3; commends him for his hospitality and charity, of which testimonies were given before the church; and encourages him to go on doing the same acts of beneficence, since it was to such persons that went forth for the sake of Christ, and preaching in his name, and had nothing of the Gentiles for so doing; wherefore they ought to be received, and entertained by those of ability, that they might be fellow helpers to the truth with them, 3Jo 1:5. He complains of Diotrephes as a proud, haughty, and overbearing man in the church, where Gaius was a member, who would neither receive the letters the apostle sent, nor the brethren that came with them; nay, forbid them that would, and cast them out of the church for it, and prated against them with malicious words, whom he threatens to remember when he himself should come thither, 3Jo 1:9; wherefore he exhorts Gaius not to follow such an ill example, but that which is good in any person; since he that does good appears to be of God, and he that does evil, it looks as if he had never known him, 3Jo 1:11. And particularly he recommends Demetrius, who had a good report of all men, and of the truth itself, and had a testimony from the apostle, and those that were with him, which was known to be a true one, 3Jo 1:12. But though he had many things to say, both of one, and of the other, he determines to write no more at present, hoping he should shortly see him, and personally converse together; and closes the epistle with his own good wish, and with mutual salutations of friends, 3Jo 1:13.

College: 3 John (Outline)

OUTLINE

I. GREETING - 1

II. GAIUS ADMONISHED - 2-8

A. Walking in the Truth - 2-4

B. Faithful in Working Together - 5-8

1. Faithful Actions with Brothers - 5-6

2. Proper Hospitality - 7-8

III. DIOTREPHES CONDEMNED - 9-10

IV. DEMETRIUS COMMENDED - 11-12

V. DESIRE TO SPEAK IN PERSON - 13-14

-College Press New Testament Commentary: with the NIV