Text -- 3 John 1:10-14 (NET)

1:10 Therefore, if I come, I will call attention to the deeds he is doing– the bringing of unjustified charges against us with evil words! And not being content with that, he not only refuses to welcome the brothers himself, but hinders the people who want to do so and throws them out of the church! 1:11 Dear friend, do not imitate what is bad but what is good. The one who does good is of God; the one who does what is bad has not seen God.

Worthy Demetrius

1:12 Demetrius has been testified to by all, even by the truth itself. We also testify to him, and you know that our testimony is true.

Conclusion

1:13 I have many things to write to you, but I do not wish to write to you with pen and ink. 1:14 But I hope to see you right away, and we will speak face to face. Peace be with you. The friends here greet you. Greet the friends there by name.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 3Jo 1:10

If I come ( ean elthō ).

Condition of third class with ean and second aorist active subjunctive of erchomai . He hopes to come (3Jo 1:14), as he had said in 2Jo 1:12 (one argument for identifying 2 John with the letter in 3Jo 1:9).

Robertson: 3Jo 1:10

I will bring to remembrance ( hupomnēsō ).

Future active indicative of hupomimnēskō , old compound (Joh 14:26; 2Pe 1:12). The aged apostle is not afraid of Diotrephes and here defies him.

Robertson: 3Jo 1:10

Which he doeth ( ha poiei ).

Present active indicative, "which he keeps on doing."

Robertson: 3Jo 1:10

Prating against us ( phluarōn hēmās ).

Present active participle of old verb (from phluaros , babbling 1Ti 5:13), to accuse idly and so falsely, here only in N.T. with accusative hēmās (us).

Robertson: 3Jo 1:10

With wicked words ( logois ponērois ).

Instrumental case. Not simply foolish chatter, but malevolent words.

Robertson: 3Jo 1:10

Not content ( mē arkoumenos ).

Present passive participle of arkeō with usual negative mē . For this verb in this sense see 1Ti 6:8; Heb 13:5, only there epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul’ s threats of exposure (1Co 4:21; 2Co 10:11; 2Co 13:1-3). And John is the apostle of love all the same.

Robertson: 3Jo 1:10

He himself ( autos ).

That was bad enough.

Robertson: 3Jo 1:10

Them that would ( tous boulomenous ).

"Those willing or wishing or receive the brethren"from John.

Robertson: 3Jo 1:10

He forbiddeth ( kōluei ).

"He hinders."Present active indicative of kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Mat 3:14 (this same verb) and Joh 10:32.

Robertson: 3Jo 1:10

Casteth them out of the church ( ek tēs ekklēsias ekballei ).

Here again ekballei can be understood in various ways, like kōluei . This verb occurs in Joh 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (Joh 9:34.). If this ancient "church-boss"did not succeed in expelling John’ s adherents from the church, he certainly tried to do it.

Robertson: 3Jo 1:11

Imitate not ( mē mimou ).

Present middle imperative in prohibition (do not have the habit of imitating) of mimeomai (from mimos , actor, mimic), old word, in N.T. only here, 2Th 3:7, 2Th 3:9; Heb 13:7.

Robertson: 3Jo 1:11

That which is evil ( to kakon ).

"The bad,"as in Rom 12:21 (neuter singular abstract).

Robertson: 3Jo 1:11

But that which is good ( alla to agathon ).

"But the good."As in Rom 12:21 again. Probably by the contrast between Diotrephes and Demetrius.

Robertson: 3Jo 1:11

He that doeth good ( ho agathopoiōn ).

Articular present active participle of agathopoieō , late and rare verb, in contrast with ho kakopoiōn (old and common verb) as in Mar 3:4; Luk 6:9; 1Pe 3:17.

Robertson: 3Jo 1:11

Is of God ( ek tou theou estin ).

As in 1Jo 3:9.

Robertson: 3Jo 1:11

Hath not seen God ( ouch heōraken ton theon ).

As in 1Jo 3:6. He does not say ek tou diabolou as Jesus does in Joh 8:44, but he means it.

Robertson: 3Jo 1:12

Demetrius hath the witness of all men ( Dēmētriōi memarturētai hupo pantōn ).

Perfect passive indicative of martureō , "it has been witnessed to Demetrius (dative case) by all."We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Phm 1:24; Col 4:4; 2Ti 4:10), who has come back after his desertion or with the Ephesian silversmith (Act 19:21.), who may have been converted under John’ s ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John’ s warm commendation.

Robertson: 3Jo 1:12

And of the truth itself ( kai hupo autēs tēs alētheias ).

A second commendation of Demetrius. It is possible, in view of 1Jo 5:6 (the Spirit is the truth), that John means the Holy Spirit and not a mere personification of the truth.

Robertson: 3Jo 1:12

Yea we also ( kai hēmeis de ).

A third witness to Demetrius, that is John himself (literary plural).

Robertson: 3Jo 1:12

Thou knowest ( oidas ).

"The words in Joh 21:24 sound like an echo of this sentence"(Westcott). John knew Demetrius well in Ephesus.

Robertson: 3Jo 1:13

I had ( eichon ).

Imperfect active of echō , when I began to write (grapsai , ingressive aorist active infinitive of graphō ).

Robertson: 3Jo 1:13

I am unwilling to write ( ou thelō graphein ).

"I do not wish to go on writing them."

Robertson: 3Jo 1:13

With ink and pen ( dia melanos kai kalamou )

, "by means of (dia ) black (ink) and reed (used as pen)."See 2Jo 1:12 for melanos and Mat 11:7 for kalamos , used for papyrus and parchment, as grapheion (a sharp stilus) for wax tablets.

Robertson: 3Jo 1:14

I hope ( elpizō )

- We shall speak (lalēsomen ). Literary plural really singular like elpizō .

Robertson: 3Jo 1:14

Face to face ( stoma pros stoma ).

As in 2Jo 1:12.

Robertson: 3Jo 1:14

Peace to thee ( eirēnē soi ).

Pax tibi like the Jewish greeting shalōm (Luk 10:5; Luk 24:36; Joh 20:19, Joh 20:21).

Robertson: 3Jo 1:14

The friends ( hoi philoi ).

Those in Ephesus.

Robertson: 3Jo 1:14

By name ( kat' onoma ).

John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (Joh 10:3, the only other N.T. example of kat' onoma ). The idiom is common in the papyri letters (Deissmann, Light , etc., p. 193, note 21).

Vincent: 3Jo 1:10

Prating ( φλυαρῶν )

From φλύω to bubble up or boil over . Hence of talk which is both fluent and empty . Compare the kindred adjective φλύαροι tattlers , 1Ti 5:13.

Vincent: 3Jo 1:10

Them that would

Those who were disposed to receive the strangers.

Vincent: 3Jo 1:10

Casteth them out

By excommunication, which, through his influence, he had power to bring about.

Vincent: 3Jo 1:11

Follow ( μιμοῦ )

More correctly, as Rev., imitate . Elsewhere only 2Th 3:7, 2Th 3:9; Heb 13:7. The kindred word μιμητής imitator , uniformly rendered follower in A.V., occurs 1Co 4:16; 1Co 11:1; Eph 5:1. Hence our word mimic ; also panto mime . Μῖμος means both an actor and a kind of prose drama, intended as a familiar representation of life and character, and without any distinct plot.

Vincent: 3Jo 1:11

That which is evil - that which is good ( τὸ κακὸν - τὸ ἀγαθόν ).

Compare τὰ ἀγαθά good , τὰ φαῦλα evil , Joh 5:29.

Vincent: 3Jo 1:12

Demetrius hath good report ( Δημητρίῳ μεμαρτύρηται )

Lit., unto Demetrius witness hath been born . See Joh 3:26.

Vincent: 3Jo 1:13

I had ( εἷχον )

The imperfect tense: I was having , when I began to write.

Vincent: 3Jo 1:13

Pen ( καλάμου )

Lit., reed . See Mat 11:7. The staff or scepter placed in mockery in Jesus' hand, Mat 27:29. A measuring-reed , Rev 11:1.

Vincent: 3Jo 1:14

Face to face

See on 2Jo 1:12.

Wesley: 3Jo 1:10

Both them and me, thereby endeavouring to excuse himself.

Wesley: 3Jo 1:11

In Diotrephes.

Wesley: 3Jo 1:11

In Demetrius.

Wesley: 3Jo 1:11

Is a stranger to him.

Wesley: 3Jo 1:12

That is, what they testify is the very truth. Yea, we also bear testimony - I and they that are with me.

Wesley: 3Jo 1:14

That is, in the same manner as if I had named them one by one. The word friend does not often occur in the New Testament, being swallowed up in the more endearing one of brother.

JFB: 3Jo 1:10

(3Jo 1:14).

JFB: 3Jo 1:10

Literally, "I will bring to mind" before all by stigmatizing and punishing.

JFB: 3Jo 1:10

With mere silly tattle.

JFB: 3Jo 1:10

With hospitality. "The brethren" are the missionaries on their journey.

JFB: 3Jo 1:10

Receive them.

JFB: 3Jo 1:10

Those that would receive the brethren, by excommunication from the Church, which his influence, as a leading man (3Jo 1:9) in it, enabled him to do. NEANDER thinks that the missionaries were JEWS by birth, whence it is said in their praise they took nothing from THE GENTILES: in contrast to other Jewish missionaries who abused ministers' right of maintenance elsewhere, as Paul tells us, 2Co 11:22; Phi 3:2, Phi 3:5, Phi 3:19. Now in the Gentile churches there existed an ultra-Pauline party of anti-Jewish tendency, the forerunners of Marcion: Diotrephes possibly stood at the head of this party, which fact, as well as this domineering spirit, may account for his hostility to the missionaries, and to the apostle John, who had, by the power of love, tried to harmonize the various elements in the Asiatic churches. At a later period, Marcion, we know, attached himself to Paul alone, and paid no deference to the authority of John.

JFB: 3Jo 1:11

As manifested in Diotrephes (3Jo 1:9-10).

JFB: 3Jo 1:11

As manifested in Demetrius (3Jo 1:12).

JFB: 3Jo 1:11

Is born of God, who is good.

JFB: 3Jo 1:11

Spiritually, not literally.

JFB: 3Jo 1:12

Who have had opportunity of knowing his character.

JFB: 3Jo 1:12

The Gospel standard of truth bears witness to him that he walks conformably to it, in acts of real love, hospitality to the brethren (in contrast to Diotrephes), &c. Compare Joh 3:21 "He that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God."

JFB: 3Jo 1:12

Besides the testimony of "all men," and "of the truth itself."

JFB: 3Jo 1:12

The oldest manuscripts read, "thou knowest."

JFB: 3Jo 1:13

Rather as Greek, "I wish not . . . to write" more.

JFB: 3Jo 1:14

Greek, "mouth to mouth."

JFB: 3Jo 1:14

Peace inward of conscience, peace fraternal of friendship, peace supernal of glory [LYRA].

JFB: 3Jo 1:14

A title seldom used in the New Testament, as it is absorbed in the higher titles of "brother, brethren." Still Christ recognizes the relation of friend also, based on the highest grounds, obedience to Him from love, and entailing the highest privileges, admission to the intimacy of the holy and glorious God, and sympathizing Saviour; so Christians have "friends" in Christ. Here in a friendly letter, mention of "friends" appropriately occurs.

JFB: 3Jo 1:14

Not less than if their names were written [BENGEL].

Clarke: 3Jo 1:10

If I come, I will remember - I will show him the authority which, as an apostle of Jesus Christ, I possess

Clarke: 3Jo 1:10

Prating against us - Diotrephes might have been a converted Jew, who was unwilling that the Gentiles should be received into the Church; or a Judaizing Christian, who wished to incorporate the law with the Gospel, and calumniated the apostles who taught otherwise. This haughty and unfeeling man would give no countenance to the converted Gentiles; so far from it, that he would not receive any of them himself, forbade others to do it, and excommunicated those who had been received into the Church by the apostles. This appears to be the meaning of neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church. He had the complete dog in the manger principle: he would neither do, nor let do; and when good was done that he did not approve, he endeavored to undo it.

Clarke: 3Jo 1:11

Follow not that which is evil - Μμ μιμου το κακον· Do not imitate that wicked man, i.e., the conduct of Diotrephes; be merciful, loving, and kind. For whatever profession any man may make, it will ever appear that he who doeth good is of God - he alone is the person who uses rightly the grace received from God, and he alone shall enjoy the Divine approbation

Clarke: 3Jo 1:11

While he that doeth evil - He who is unfeeling, unmerciful, unkind, hath not seen God - has no proper knowledge of that God whose Name is mercy, and whose Nature is love.

Clarke: 3Jo 1:12

Demetrius hath good report - Perhaps another member of the Church where Caius was; or he might have been one of those whom the apostle recommends to Caius; or, possibly, the bearer of this letter from John to Caius. He seems to have been an excellent person: all testified of his righteousness; the truth - Christianity, itself bore testimony to him; and the apostles themselves added theirs also.

Clarke: 3Jo 1:13

I had many things to write - That is, I have many things that I might write; but having the hope of seeing thee shortly, I will not commit them to paper. Ink and pen are here mentioned; paper and ink in the preceding epistle.

Clarke: 3Jo 1:14

Peace be to thee - Mayest thou possess every requisite good, both of a spiritual and temporal kind

Clarke: 3Jo 1:14

Our friends salute thee - Desire to be affectionately remembered to thee. Greet the friends by name - remember me to all those with whom I am acquainted, as if I had specified them by name. This is a proof to me that this epistle was not sent to Corinth, where it is not likely John ever was; and where it is not likely he had any particular acquaintances, unless we could suppose he had seen some of them when he was an exile in Patmos, an island in the Aegean Sea

For other particulars concerning John, the reader is requested to refer to the preface to his gospel

Instead of φιλοι and φιλους, friends, the Codex Alexandrinus and several others read αδελφοι and αδελφους, brethren. The former (friends) is a very singular appellation, and nowhere else found in Scripture; the latter is of frequent occurrence

Subscriptions in the Versions: -

In the ancient Syriac. - Nothing

The Third Epistle of John the apostle is ended. - Syriac Philoxenian

Aethiopic. - Nothing

Vulgate. - Nothing

The end of the epistles of the pure Apostle and Evangelist John. - Arabic

The Third Epistle of St. John the apostle is ended. - Latin text of the Complutensian

The end of the Third catholic Epistle of St John. - Ditto, Greek text

Subscriptions in the Manuscripts: -

The third of John. - Codd. Alex. and Vatican

The Third catholic Epistle of John the evangelist and divine

The third of John to Caius concerning Demetrius, of whom he witnesses the most excellent things

I have already shown in the preface to those epistles termed catholic, that the word καθολικος is not to be taken here, and elsewhere in these epistles, as signifying universal, but canonical; for it would be absurd to call an epistle universal that was written to a private individual

We seldom hear this epistle quoted but in the reproof of lordly tyrants, or prating troublesome fellows in the Church. And yet the epistle contains many excellent sentiments, which, if judiciously handled, might be very useful to the Church of God. But it has been the lot both of the minor prophets and the minor epistles to be generally neglected; for with many readers bulk is every thing; and, no magnitude no goodness

This and the preceding epistle both read over in reference to a new edition, Jan. 3rd, 1832. - A. C

Defender: 3Jo 1:12

Demetrius is probably not the same Demetrius encountered some thirty years before by Paul at Ephesus (Act 19:24, Act 19:38). However, it is conceivable that the Ephesian silversmith could have been converted later through the church that had been established and become strong there despite his opposition. In any case, the Demetrius mentioned here was well-known to John, who was now at Ephesus, and was probably being entrusted with carrying this letter from Ephesus to Gaius and the church where Gaius served."

TSK: 3Jo 1:10

I will : 1Co 5:1-5; 2Co 10:1-11, 2Co 13:2

prating : Pro 10:8, Pro 10:10

and casteth : Isa 66:5; Luk 6:22; Joh 9:22, Joh 9:34, Joh 9:35

TSK: 3Jo 1:11

Beloved : Beloved, αγαπητε [Strong’ s G27], is in the vocative singular, and therefore refers to Gaius.

follow : Rather, imitate μιμου . Exo 23:2; Psa 37:27; Pro 12:11; Isa 1:16, Isa 1:17; Joh 10:27, Joh 12:26; 1Co 4:16, 1Co 11:1; Eph 5:1; Phi 3:17; 1Th 1:6, 1Th 2:14; 2Ti 3:10 *marg. Heb 6:12; 1Pe 3:13

He that doeth good : 1Pe 3:11; 1Jo 2:29, 1Jo 3:6-9

he that doeth evil : Joh 3:20

TSK: 3Jo 1:12

good : Act 10:22, Act 22:12; 1Th 4:12; 1Ti 3:7

and we : Joh 19:35, Joh 21:24

TSK: 3Jo 1:13

2Jo 1:12

TSK: 3Jo 1:14

face to face : Gr. mouth to mouth

Peace : Gen 43:23; Dan 4:1; Gal 5:16; Eph 6:23; 1Pe 5:14

Our : Rom 16:10,Rom 16:11 *marg.

friends : Instead of φιλοι and φιλους , friends, an appellation used no where else as a mutual address among Christians, several manuscripts read αδελφοι [Strong’ s G80], and αδελφους [Strong’ s G81], brethren.

Greet : Rom. 16:1-16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 3Jo 1:10

Wherefore, if I come - He was evidently expecting soon to make a visit to Gaius, and to the church, 3Jo 1:14.

I will remember his deeds which he doeth - That is, he would punish his arrogance and presumption; would take measures that he should be dealt with in a proper manner. There is no evidence whatever that this is said in a vindictive or revengeful spirit, or that the writer spoke of it merely as a personal matter. From anything that can be shown to the contrary, if it had been a private and personal affair merely, the matter might have been dropped, and never referred to again. But what had been done was public. It pertained to the authority of the apostle, the duty of the church, and the character of the brethren who had been commended to them. If the letter was written, as is supposed by the aged John, and his authority had been utterly rejected by the influence of this one man, then it was proper that that authority should be asserted. If it was the duty of the church to have received these men, who had been thus recommended to them, and it had been prevented from doing what it would otherwise have done, by the influence of one man, then it was proper that the influence of that man should be restrained, and that the church should see that he was not to control it. If the feelings and the character of these brethren had been injured by being rudely thrust out of the church, and held up as unworthy of public confidence, then it was proper that their character should be vindicated, and that the author of the wrong should be dealt with in a suitable manner. No one can show that this was not all that the apostle proposed to do, or that any feelings of private vindictiveness entered into his purpose to remember what Diotrephes had done; and the existence of any such feelings should not be charged on the apostle without proof. There is no more reason to suppose this in his case than there was in the case of Paul, in administering discipline in the church of Corinth, 1Co 5:3-5, or than there is in any instance of administering discipline now.

Prating against us - The word "prate,"( φλυαρέω phluareō ,) occurring nowhere else in the New Testament, means to "overflow with talk,"(Greek φλύω phluō , Latin: "fluo ,"flow;) to talk much without weight, or to little purpose; to be loquacious; to trifle; or, to use an expression common among us, and which accords well with the Greek, to run on in talk, without connection or sense. The word does not properly imply that there was malignity or ill-feeling in what was said, but that the talk was of an idle, foolish, and unpprofitable character. As John here, however, specifies that there was a bad spirit in the manner in which Diotrephes expressed himself, the real thing which is implied in the use of the word here is, that there were much talk of that kind; that he was addicted to this habit of "running on"against the apostle; and that he was thus constantly undermining his influence, and injuring his character.

With malicious words - Greek, "evil words;"words that were fitted to do injury.

And not content therewith - Not satisfied with venting his private feelings in talk. Some persons seem to be satisfied with merely talking against others, and take no other measures to injure them; but Diotrephes was not. He himself rejected the brethren, and persuaded the church to do the same thing. Bad as evil talking is, and troublesome as a man may be who is always "prating"about matters that do not go according to his mind, yet it would be comparatively well if things always ended with that, and if the loquacious and the dissatisfied never took measures openly to wrong others.

Neither doth he himself receive the brethren - Does not himself treat them as Christian brethren, or with the hospitality which is due to them. He had not done it on the former visit, and John evidently supposed that the same thing would occur again.

And forbiddeth them that would - From this it is clear that there were those in the church who were disposed to receive them in a proper manner; and from anything that appears, the church, as such, would have been inclined to do it, if it had not been for the influence of this one man.

And casteth them out of the church - Compare Luk 6:22. It has been made a question whether the reference here is to the members of the church who were disposed to receive these brethren, or to the brethren themselves. Lucke, Macknight, and some others, suppose that it refers to those in the church who were willing to receive them, and whom Diotrephes had excommunicated on that account. Heumann, Carpzoviius, Rosenmuller, Bloomfield, and others, suppose that it refers to these strangers, and that the meaning is, that Diotrephes would not receive them into the society of Christians, and thus compelled them to go to another place. That this latter is the correct interpretation seems to me to be evident, for it was of the treatment which they had received that the apostle was speaking.

Barnes: 3Jo 1:11

Beloved, follow not that which is evil, but that which is good - There can be no doubt that in this exhortation the writer had Diotrephes particularly in his eye, and that he means to exhort Gaius not to imitate his example. He was a man of influence in the church, and though Gaius had shown that he was disposed to act in an independent manner, yet it was not improper to exhort him not to be influenced by the example of any one who did wrong. John wished to excite him to acts of liberal and generous hospitality.

He that doeth good is of God - He shows that he resembles God, for God continually does good. See the sentiment explained in the notes at 1Jo 3:7.

He that doeth evil hath not seen God - See the notes at 1Jo 3:8-10.

Barnes: 3Jo 1:12

Demetrius hath good report of all men - Little is known of Demetrius. Lucke supposes that he resided near the place where the author of this Epistle lived, and was connected with the church there, and was probably the bearer of this Epistle. It is impossible to determine with certainty on this point, but there is one circumstance which seems to make it probable that he was a member of the same church with Gaius, and had united with him in showing Christian hospitality to these strangers. It is the use of the phrase "hath good report of all,"implying that some testimony was borne to his character beyond what the writer personally knew. It is possible, indeed, that the writer would have used this term respecting him if he lived in the same place with himself, as expressing the fact that he bore a good character, but it is a phrase which would be more appropriately used if we suppose that he was a member of the same church with Gaius, and that John means to say than an honorable testimony was borne of his character by all those brethren, and by all others as far as he knew.

And of the truth itself - Not only by men, who might possibly be deceived in the estimate of character, but by fact. It was not merely a reputation founded on what "appeared"in his conduct, but in truth and reality. His deportment, his life, his deeds of benevolence, all concurred with the testimony which was borne by men to the excellency of his character. There is, perhaps, particular reference here to his kind and hospitable treatment of those brethren.

Yea, and we also bear record - John himself had personally known him. He had evidently visited the place where he resided on some former occasion, and could now add his own testimony, which no one would call in question, to his excellent character.

And ye know that our record is true - This is in the manner of John, who always spoke of himself as having such character for truth that no one who knew him would call it in question. Every Christian should have such a character; every man might if he would. Compare the notes at Joh 19:35; Joh 21:24.

Barnes: 3Jo 1:13

I had many things to write ... - This Epistle closes, as the second does, with a statement that he had many things to say, but that he preferred waiting until he should see him rather than put them on paper. Perhaps there were some things which he wished to say which he would not like to have exposed to the possibility of being seen by the public eye.

But I will not with ink and pen ... - Notes at 2Jo 1:12.

Barnes: 3Jo 1:14

But I trust I shall shortly see thee ... - Notes at 2Jo 1:12.

Our friends salute thee - That is, your friends and mine. This would seem rather to refer to private friends of John and Gaius than to Christians as such. They had, doubtless, their warm personal friends in both places.

Greet the friends by name - That is, each one individually. He remembered them as individuals, but did not deem it proper to specify them.

Practical Remarks On 3 John

(1) It is proper to desire for our friends all temporal good; to wish their happiness in every respect, 3Jo 1:2. The welfare of the soul is indeed the great object, and the first desire in regard to a friend should be that his salvation may be secured; but in connection with that we may properly wish them health of body, and success in their lawful undertakings. It is not common that in their spiritual interests they are so much more prosperous than they are in other respects, that we can make that the standard of our wishes in regard to them, but it sometimes does occur, as in the case of Gaius. In such cases we may indeed rejoice with a friend, and feel that all will be well with him. But in how few cases, even among professed Christians, can we (with propriety) make the prosperity of the soul the standard by which to measure the happiness which we desire for them in other respects! Doddridge says, "What a curse would this bring upon many to wish that they might prosper even as their souls prospered!"Of how much property would they at once be deprived; how embarrassed would be their affairs; how pale, and wan, and sickly would they be, if they should be in all respects as they are in their spiritual interests!

\caps1 (2) i\caps0 t is an unspeakable pleasure to a Christian to learn that his friends are living and acting as becomes sincere Christians; that they love what is true, and abound in the duties of hospitality charity, and benevolence, 3Jo 1:3-6. When a friend learns this of a distant friend; when a pastor learns this of his people from whom be may be for a time separated; when those who have been instrumental in converting others learn this of their spiritual children; when a parent learns it of a son or daughter separated from him; when a teacher learns it of those who were formerly under his care, there is no joy that goes more directly to the heart than this - nothing that fills the soul with more true thankfulness and peace.

\caps1 (3) i\caps0 t is the duty and the privilege of those who love the cause of religion to go and preach the gospel to those who are destitute, expecting to receive nothing from them, and doing it as a work of pure benevolence, 3Jo 1:7. The missionary spirit existed early in the Christian church, and indeed may be regarded as the "prevailing"spirit in those times. It has always been the prevailing spirit when religion has flourished in the church. At such times there have been many who were willing to leave their own quiet homes, and the religious privileges connected with a well-organized church, and to break away from the ties which bind to country and kindred, and to go among a distant people to publish salvation. In this cause, and with this spirit, the apostles spent their lives. In this cause, the "brethren"referred to by John went forth to labor. In this cause, thousands have labored in former times, and to the fact that they were "willing"to do it is to be traced all the happy influence of religion in the world. Our own religious privileges now we owe to the fact that in former times there were those who were willing to "go forth taking nothing of the Gentiles,"devoting themselves, without hope of reward or fame, to the business of making known the name of the Saviour in what were then the dark places of the earth. The same principle is acted on now in Christian missions, and with the same propriety; and as we in Christian lands owe the blessings which we enjoy to the fact that in former times there were those who were willing thus to go forth, so it will be true that the richest blessings which are to descend upon India, and Africa, and the islands of the sea, will be traced in future times to the fact that there are in our age those who are willing to follow the example of the apostles in going forth to do good to a dying world.

\caps1 (4) i\caps0 t is our duty to contribute to the support of those who thus go among the pagan, and to help them in every way in which we can promote the object which they have in view. So John felt it to be the duty of the church in regard to those who went forth in his time; and so, when the church, under the influence of Diotrephes, had refused to do it, he commended Gaius for performing that duty, 3Jo 1:6, 3Jo 1:8. Now, as then, from the nature of the case, missionaries to the pagan must go "taking nothing"of those among whom they labor, and expecting that, for a long time at least, they will do nothing for their support. They go as strangers. They go to those who do not believe the truth of the gospel; who are attached to their own superstitions; who contribute largely to the support of their own temples, and altars, and priesthood; who are, as yet, incapable of appreciating the value of a purer religion; who have no desire for it, and who are disposed to reject it. In many cases, the pagan to whom the missionary goes are miserably poor, and it is only this religion, which as yet they are not disposed to receive, that can elevate them to habits of industry, and furnish them with the means of supporting religious teachers from abroad. Under these circumstances, no duty is more obvious than that of contributing to the support of those who go to such places as Christian missionaries. If the churches value the gospel enough to send their brethren among the pagan to propagate it. they should value it enough to minister to their needs while there; if they regard it as the duty of any of their number to leave their comfortable homes in a Christian land in order to preach to the pagan, they should feel that those who go make far greater sacrifices than those who contribute to their support. they give up all; we give only the small sum, not diminishing our own comforts, which is necessary to sustain them.

\caps1 (5) f\caps0 or the same reason it is our duty to contribute to the support of missionaries in the destitute places of our own land, 3Jo 1:8. They often go among a people who are as destitute, and who will as little appreciate the gospel, and who are as much prejudiced against it, and who are as poor, as the pagan. They are as likely to be charged with being actuated by mercenary motives, if they ask for support, as missionaries among the pagan are. They often go among people as little able and disposed to build churches and school-houses as the pagan are. Nothing is more obvious, therefore, than that those who have the gospel, and who have learned to prize and value it in some measure is it should be, should contribute to the support of those who go to convey its blessings to others, until those to whom they go shall so learn to prize it as to be able and willing to maintain it. That, under a faithful ministry, and with the Divine blessing, will not be long; always for the gospel, when it secures a hold in a community, makes men feel that it confers infinitely more blessings than it takes away, and that, even in a pecuniary point of view, it contributes more by far than it takes. What community is more prospered, or is more rich in all that promotes the temporal welfare of man, than that where the gospel has the most decided influence?

\caps1 (6) w\caps0 e may see from this Epistle that churches "ought"to be united in promoting the cause of religion, 3Jo 1:8-9. They should regard it as a common cause in which one has as much concern as another, and where each should feel it a privilege to cooperate with his brethren. One church, in proportion to its ability, has as much interest in the spread of Christianity as another, and should feel that it has much responsibility in doing it. Between different churches there should be that measure of confidence and love that they will deem it a privilege to help each other in the common cause, and that one shall be ready to further the benevolent designs undertaken by another. In every Christian land, and among the people of every Christian denomination, missionaries of the gospel should find friends who will be willing to cooperate with them in advancing the common cause, and who, though they may bear a different name, and may speak a different language, should cheerfully lend their aid in spreading the common Christianity.

\caps1 (7) w\caps0 e may see, from this Epistle, the evil of having one troublesome man in the church, 3Jo 1:10. Such a man, by his talents, his address, his superior learning, his wealth, or by his arrogance, pride, and self-confidence, may control a church, and effectually hinder its promoting the work of religion. The church referred to by the apostle would have done its duty well enough, if it had not been for one ambitious and worldly man. No one can properly estimate the evil which one such man can do, nor the calamity which comes upon a church when such a man places himself at its head. As a man of wealth, of talents, and of learning, may do great good, if his heart is right, so may a man similarly endowed do proportionate evil if his heart is wicked. Yet how often has the spirit which actuated Diotrephes prevailed in the church! There is nothing that confers so much power on men as the control in religious matters; and hence, in all ages, proud and ambitious men have sought dominion over the conscience, and have sought to bring the sentiments of people on religion to subjection to their will.

\caps1 (8) t\caps0 here may be circumstances where it is proper - where it is a duty - to receive those who have been cast out of the church, 3Jo 1:8. The decisions of a church, under some proud and ambitious partisan leader, are often eminently unjust and harsh. The most modest, humble, devoted, and zealous men, under a charge of heresy, or of some slight aberration from the formulas of doctrine, may be cast out as unworthy to be recognized as ministers of the gospel, or even as unworthy to have a place at the table of the Lord. Some of the best men on earth have been thus disowned by the church; and it is no certain evidence against a man when he is denounced as a heretic, or disowned as a member, by those who bear the Christian name. If we are satisfied that a man is a Christian, we should receive him as such, however he may be regarded by others; nor should we hesitate to help him forward in his Christian course, or in any way to assist him to do good.

\caps1 (9) f\caps0 inally, let us learn from the examples commended in this brief Epistle, to do good. Let us follow the example of Gaius - the hospitable Christian; the large-hearted philanthropist; the friend of the stranger; the helper of those who were engaged in the cause of the Lord - a man who opened his heart and his house to welcome them when driven out and disowned by others. Let us imitate Demetrius, in obtaining a good report of those who know us; in so living that, if the aged apostle John were still on earth, we might be worthy of his commendation, and more than all, of the approbation of that gracious Saviour before whom these good men have long since gone, and in whose presence we also must soon appear.

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.

Poole: 3Jo 1:11

Follow notMh mimou by following here he means imitation, i.e. the deformity of evil appearing in the practice of some, and the beauty of true goodness in others, (examples being given of both sorts, 3Jo 1:9 , and 3Jo 1:12 ), he exhorts to decline the former, and imitate the other; and enforces the exhortation by the weightiest arguments.

He that doeth good a doer of good, one made up of kindness and benignity (as the contest draws the sense to that special kind of goodness); agayopoiwn and o kakopoiwn , signify doing well or ill, from a fixed, prevailing habit, 1Jo 3:7,8 .

Is of God is allied to heaven, born of God, his offspring.

But he that doeth evil hath not seen God an evil-doer, on the other hand, such a one as is a composition of spite, envy, and malice, is a mere stranger to him, hath not been, or known, or had to do with him.

Poole: 3Jo 1:12

Some eminent Christian, whom he could with confidence recommend as a pattern.

Poole: 3Jo 1:13

Having much more to say, as 2Jo 1:12 , he resolved on a more immediate, grateful, and effectual way of imparting and even impressing his sense, as the term, writing, is used in a greater latitude, Pro 3:3 , and elsewhere.

Poole: 3Jo 1:14

Speak face to faceotoma prov stoma , viz. by oral conference, which he hoped ere long to have opportunity for. He concludes with the usual Christian salutations.

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)

Haydock: 3Jo 1:14

This was a very usual salutation among the Jews, by which they wished every possible blessing might come upon their friends they thus saluted. (Menochius)

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

Gill: 3Jo 1:10

Wherefore, if I come,.... Where both Gaius and Diotrephes lived, as he trusted he should shortly, 3Jo 1:14;

I will remember his deeds which he doth; meaning, not only that he would tell him of them to his face, but make mention of them, and expose them to the whole church, and reprove him for them: and which are as follow,

prating against us with malicious words; it is a common thing for ministers of the Gospel to be prated against, not only by the men of the world, but by professors of religion, and by such who call themselves preachers also; nor need it be wondered at, since John, an apostle of Christ, the beloved disciple, who was so harmless and inoffensive in his conversation, so kind and loving in his disposition and temper, so meek and humble in his deportment, and now in such an advanced age, was prated against by a Diotrephes: and what is said against Christ's ministers is no other than prating; silly, idle, trifling, and empty stuff, as the word used signifies; for want of greater things, they take up any little matter, and improve it against them; and this is often done with a malicious intent, to hurt their characters, spoil their usefulness, and render their ministry unprofitable.

And not content herewith; with prating against the Apostle John, and the ministers with him, in this wicked way:

neither doth he himself receive the brethren; the meaning is not, that he did not receive them into the church, for they were there, since afterwards mention is made of his casting them out from thence; but he did not receive them into his house, and entertain them as he ought to have done; for a minister of the Gospel, and a pastor of a church, ought to be hospitable, and given to hospitality, and entertain strangers, especially those who are brethren in Christ, and fellow ministers of the word: and the rather these were to be received, since they travelled about to spread the Gospel among the Gentiles, and took nothing of them. And this was not all, he not only did not receive them himself, and reject them, but was not willing that others should receive them:

and forbiddeth them that would; on such who had a heart, as well as ability, to receive and entertain these poor brethren, he laid his injunctions, and gave them strict orders, in his lordly and tyrannical way, not to show any respect unto them;

and casteth them out of the church; that is, he excommunicated them, either those that entertained them, or rather the brethren themselves; which was an abuse of the ordinance of excommunication, as that ordinance is abused, when any single person, a pastor, or any other, as here, assumes the power of doing it himself, and does it without the church; whereas it is a punishment or censure, to be inflicted by many, or to be done by the joint suffrage of the church; and when it is done in a wrong cause, for some small trifling matter, or none at all, and not in a case of heresy or immorality, obstinately persisted in; and when it is done from wrong principles, and with wrong ends, as to gratify the pride and passion of some; and not for the good of the person cast out, or to prevent others from falling into the same snare, or for the honour of religion, and the glory of God. The phrase seems to be taken from the Jews, who expressed their excommunication, or putting out of the synagogue, by a casting out; see Joh 9:34.

Gill: 3Jo 1:11

Beloved, follow not that which is evil,.... Follow not evil in general, it being hateful to God, contrary to his nature and will, and bad in itself, as well as pernicious in its consequences; and particularly follow not, or do not imitate the particular evil or evils in Diotrephes; as his pride, ambition, love of preeminence, and tyrannical government in the church, and especially his hard heartedness, cruelty, and inhospitality to the poor saints; and so the Arabic version reads, "do not imitate him in evil"; the examples of persons in office and authority have great influence, especially in cases of charity, when men can be excused thereby, and save their money, or be freed from an expense:

but that which is good; follow and imitate that, be a follower of God, imitate him in acts of kindness and beneficence, be merciful as he is; copy the deeds of Jesus Christ, who went about doing good, and declared it to be more blessed to give than to receive; and tread in the steps of those good men, who have shown love to the name of Christ, by ministering to his saints; for though the apostle may mean everything that is good, which is to be followed and imitated in any, yet he chiefly designs acts of kindness and beneficence to poor saints and ministers: to which he encourages by the following,

he that doeth good is of God; he is a child of God, he appears to be so, in that he is like to his heavenly Father, who is kind and merciful; he is born of God, he is passed from death to life, which his love to the brethren shows; he has the grace of God, and strength from Christ, and the assistance of the Spirit, without either of which he could not do that which is good:

but he that doeth evil hath not seen God; has had no spiritual saving sight of God in Christ; for if he had, he would abhor that which is evil, and, with Job, abhor himself for it, and reckon himself, with Isaiah, as undone, Job 42:6, for such effects has the sight of God on the souls of men; such an one knows not God, nor what it is to have communion with him: for those who live in sin, in whom it is a governing principle, cannot have fellowship with God; nor has such an one ever felt the love of God in his soul, or been made a partaker of his grace, which would teach and constrain him to act otherwise. Compare this text with 1Jo 3:10, which shows the Apostle John to be the writer of this epistle. The Ethiopic version reads, "shall not see God"; that is, hereafter, in the world to come.

Gill: 3Jo 1:12

Demetrius hath good report of all men, This man was of a quite different cast from Diotrephes, and therefore the apostle makes mention of him to Gaius, to be followed by him, and not the other; he was either the same with Demas, which is a contraction of this name, or the person that John sent from Ephesus with this letter: we read of an Ephesian of this name, Act 19:24; though not the same person; or else one that also was a member of the same church with Gaius and Diotrephes; and he being kind and beneficent, obtained a good report of the generality of men, not only of the brethren, but of those that were without; for a liberal man is universally respected. The Syriac version adds, "and of the church itself"; as distinct from all men, or the generality of the men of the world:

and of the truth itself; that is, whoever speaks truth must give him a good character, for this cannot be understood with any propriety of the Gospel, nor of Jesus Christ:

yea, and we also bear record; or a testimony to the character of Demetrius; that is, I, John, the apostle, and the saints at Ephesus:

and ye know that our record is true; faithful, and to be depended upon. The Alexandrian copy, and several others, read, "thou knowest", as does also the Vulgate Latin version, which seems most agreeable, since this epistle is directed to a single person; compare this with Joh 19:35; and it will give a further proof of this epistle being the Apostle John's.

Gill: 3Jo 1:13

I have many things to write,.... With regard to churches, and particular persons, and concerning hospitality to the poor brethren:

but I will not with ink and pen write unto thee; suggesting he should take another method of communicating his mind to him, which he next mentions.

Gill: 3Jo 1:14

But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see 3Jo 1:10;

and we shall speak face to face; freely and familiarly converse together about these things, which were not thought proper to be committed to writing:

peace be to thee; which was the usual form of salutation with the Jews, and John was one; See Gill on Joh 20:19;

our friends salute thee; or send their Christian salutation to thee, wishing all health and prosperity in soul and body; meaning the members of the church at Ephesus: the Arabic version reads, "thy friends"; such at Ephesus as had a particular knowledge of him, and affection for him. The Vulgate Latin version reads, "the friends": the members in general; and the Alexandrian copy reads, "the brethren"; and the Syriac version, our brethren: and then the epistle is closed thus,

greet the friends by name; meaning those that were where Gaius lived, to whom the apostle sends his salutation, and desires it might be delivered to each of them, as if they had been mentioned by name. This and the epistle of James are the only epistles which are concluded without the word "Amen".

Commentary -- Verse Notes / Footnotes

NET Notes: 3Jo 1:10

¹ tn The third-class condition (ἐὰν ἔλθω, ean elqw) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not.

² sn Because Diotrephes did not recognize the authority of the author, the author will expose his behavior for what it is (call attention to the deeds he is doing) if he comes for a visit. These are the charges the author will make against Diotrephes before the church: (1) Diotrephes is engaged in spreading unjustified charges against the author with evil words; (2) Diotrephes refuses to welcome the brothers (the traveling missionaries) himself; (3) Diotrephes hinders the others in the church who wish to help the missionaries; and (4) Diotrephes expels from the church (throws them out) people who aid the missionaries. (Diotrephes himself may not have had supreme authority in the local church to expel these people, but may have been responsible for instigating collective action against them.)

NET Notes: 3Jo 1:11

¹ sn The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes’ evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse); but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself.

² sn The statement The one who does what is bad has not seen God is asyndetic; its abrupt introduction adds emphasis. The statement reiterates the common Johannine theme of behavior as an indication of genuine faith, found in 1 John in 3:6, 10; 4:7, 20; and in the Gospel of John in 3:17-21. By implication, the genuineness of Diotrephes’ faith is called into question, because he has obviously done what is bad (v. 11b; cf. vv. 9-10). In John’s terminology it is clear that the phrase has not seen God is equivalent to “is not a genuine Christian” (see John 3:17-21 and 1 John 3:6, 10; 4:7, 20).

NET Notes: 3Jo 1:12

¹ sn Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius’ good character. It appears that Demetrius is coming to Gaius’ church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement (We testify to him too). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul’s writings (1 Cor 16:3).

² tn The words “to him” are not in the Greek text, but are implied.

NET Notes: 3Jo 1:13

¹ tn Grk “by means of.”

² tn Grk “ink and pen.” The more normal order in contemporary English is “pen and ink.”

sn The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person (3 John 14). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10. Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey.

NET Notes: 3Jo 1:14

¹ tn Grk “speak mouth to mouth,” an idiom for which the contemporary English equivalent is “speak face to face.”

² tn Grk “peace to you.”

³ tn The word “here” is not in the Greek text but is implied.

⁴ sn It is possible that the designation friends (φίλοι, filoi) indicates that these are personal friends of Gaius who send their greetings, but if this is the case it is somewhat surprising that their names are not mentioned, especially when the author instructs Gaius, Greet the friends there by name. More likely this is an alternative to “brothers” (ἀδελφοί, adelfoi) as an early Christian self-designation, especially within the Johannine community. It may have arisen in the Johannine community from Jesus’ teaching in John 15:13-15, “you are my friends if you do what I command you.”

⁵ tn The word “there” is not in the Greek text but is implied.

Geneva Bible: 3Jo 1:11

Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not ^{( e )} seen God.

^{( e )} Has not known God.

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 1:12

The Christian's Witnesses To Character

Demetrius hath a good report of all men, and of the truth itself.'--3 John 12.

WHAT a strange fate this Demetrius has had! He has narrowly escaped oblivion, yet he is remembered for ever and his name is known over all the world. But beyond the name nothing is certain. Who he was, where and when he lived, what he had done to earn the old Apostle's commendation are unknown. All his surroundings are swallowed up in darkness, and there shines out only that one little point of light that he hath a good report'--or, as the Revised Version better renders it, he hath the witness of all men, and of the truth itself.' A great many brilliant reputations might be glad to exchange a fame that has filled the world for a little epitaph like that.

I said we did not know anything about him. What if he should be the Demetrius whose astute appeal to profit and religion roused the shrine-makers at Ephesus and imperilled Paul's life? Of course, that is mere conjecture, and the identity of name is not a strong foundation to build on, for it was a very common one. If this disciple, thus praised by John, is our old acquaintance in Acts, what a change had come over him I Truly, to him,' old things had passed away, all things were become new.' If we remember John's long connection with Ephesus, the conjecture will perhaps seem reasonable. At all events, we do no harm if, perhaps led by sentiment, we give as much weight as we can to the supposition that here we have, reappearing within the Church, the old antagonist, and that this Paul' had persuaded' him, too, that they be no gods which are made with hands,' and so had turned him to Jesus Christ. I wonder what became of his craft, and his silver shrines, if this is the same man as he who mustered the Ephesian silversmiths.

But be that as it may, I desire--keeping in mind the alteration of rendering that I have suggested--hath witness of all men,' and of the truth itself--to look at the sort of witnesses to character that a Christian man should be able to call.

I. The First Witness Is Common Opinion.

There is something wrong unless a Christian can put popular opinion into the witness-box in his favour. Of course there is a sense in which there is nothing more contemptible than seeking for that, and in which no heavier woe can come upon us, and no worse thing can be said about us, than that all men speak well of us. But, on the other hand, whether men speak well of us or not, there should be a distinctive characteristic plainly visible in us Christians which shall make all sorts of observers say to themselves,' Well i that is a good man anyhow. I may not like him; I may not want to resemble him; but I cannot help seeing what sort of a man he is, and that there is no mistake about his genuine goodness.' That is a testimony which Christians ought to be more ambitious of possessing than many of them are, and to lay themselves out more consciously to get, than most of them do. For had men generally know a good one when they see him, and a great many of them,

Compound for sins they are inclined toBy praising virtues they ye no mind to,'

and substitute admiration of uncongenial goodness for imitation of it. It is nothing uncommon to find the drunkard praising the temperate man, and evil-livers of all sorts recognising the beauty of their own opposites. The worst man in the world has an ideal of goodness in his conscience and mind, far purer and loftier than the best man has realised.

And, again, it is a very righteous and good thing that people who are not Christians should have such extremely lofty and strict standards for the conduct of people that are. We sometimes smile when we see in the newspapers, for instance, sensational paragraphs about the crime of some minister, or clergyman, or some representative religious man. No doubt a dash of malice is present in these; but they are an unconscious testimony to the high ideal of character which attaches to the profession of Christianity. No similar paragraphs appear about the immoralities or crimes of non-religious men. They are not expected to be saints. But we are, and it is right that we should be thug expected. The world does not demand of us more than it is entitled to do, or that our Lord has demanded. There is nothing more wholesome than that Christian people should feel that there are lynx eyes watching them, and hundreds who will have a malicious joy if they defile their garments, and bring discredit on their profession.

I have not the smallest objection to that; and I only wish that some of us who talk a great deal about the depth of our spiritual life could hear what is thought of us by our next-door neighbours, and our servants, and the tradesmen that we deal with, and all those other folk that have no sympathy with our religion, and are, therefore, rigid judges of our conduct.

Then there is another consideration which I suggest --that a great many good people think that it is their Christianity that makes folk speak ill of them, when it is their inconsistencies and not their Christianity that provoke the sarcasm. If you wrap up the treasure of your Christianity in a rough envelope of angularity, self-righteousness, sourness, censure, and criticism, you need not wonder that people do not think much of your Christianity. It is not because Christian professors are good, but because they are not better, that ninety-nine out of a hundred of the uncharitable things that are said about them are said, and truly said.

So, dear friends, let us--not in any cowardly spirit of trying to disarm censure, nor because we have an itch to be caressed, like a parrot to have its head scratched, nor because we are pleased that men shall think well of us, but because the judgment of the world is, in some degree, a more wholesome tribunal than the judgment of our own consciences, and is, in some sense, an anticipation, though with many mistakes, of the judgment of God--let us try to have a good report of them that are without,' and to be living epistles, known and read of all men,' who will recognise the handwriting, and say, That is Christ's.'

Remember Daniel in that court where luxury and vice and sensuality, and base intrigues of all sorts rioted, and how they said of him, We shall find no occasion against him except it be concerning the law of his God.' And let us try to earn the same kind of reputation ; and be sure of this that, unless the world endorses our profession of Christianity, which it may do by disliking us--that is as it may be--there is grave reason to doubt whether the profession is a reality or not.

II. Then There Is Another Witness Here Mentioned--The Truth Itself.'

The Gospel of Jesus Christ witnesses for the man who witnesses for, and lives by it. A law broken testifies against the breaker; a law kept testifies for him. And so, if there be an approximation in the drift of our lives to the great ideal set forth in the law of God, that law will bear witness for us. But there must be in us the things that Christianity plainly requires before the truth' can be put into the witness-box for us. There must be manifest self-surrender.

Let us go back to our supposition, which, of course, I freely admit is the only conjecture. If this is the Demetrius of the Acts, and he became a Christian, the first thing that the truth' required of him would be to shut up shop, to give up the lucrative occupation by which he had his wealth, and to cast in his lot with the men that were warring against idols. We, in our degree, will have, in some form or other, the same self-surrender to exercise.

I have a letter which tells me the story of a man, who for years has been trying to serve God, in the employ of some establishment where they sell wines and spirits, but now his conscience has smitten him, and he has had to give it up, and writes to ask me if I can find him a situation. Well Z he is borne witness to by the truth itself, which he has loyally obeyed. We all, as Christians, have to do the like, and not only in the great acts of our lives to rid ourselves of everything that is contrary to the principles and commandments of the Word, but in the small things to be ever seeking to come nearer and nearer to the ideal which He requires.

When looking into the perfect law of liberty we see in its precepts our own characters reflected, if I may so say; because we keep these we may be sure that we are right. If we do not, we may be sure that we are wrong. The truth will bear witness against lives that are ordered in defiance of it, and for those which are conformed to it. It is possible that even the lofty and perfect examples of conduct and character which are in the history of the Master, and the principles that are drawn from Him, may testify of us; and if so, what quiet blessedness will be ours!

III. But There Is A Last Thought Here. Christ Himself Will Be A Witness.

I do not know that in these profound and mystical letters of the Apostle John, that great designation the truth' is ever employed to mean only the body of teaching contained in what we call the Gospel. I think that there is always trembling in the expression, and sometimes predominating in it, in these letters, the personal application of which our Lord, as reported by the same Apostle when he was playing the part of Evangelist, gives us the warrant, when He says, I am the Truth.' And if that personal meaning is, as I think it is, shimmering through these words, then we may venture to deal with it separately in conclusion, and to say that the third witness is Jesus Christ Himself.

With me,' said Paul, it is a very small matter to be judged of you, or of man's judgment'; and that wholesome disregard of opinion is part of the attitude which we should bear towards popular or any human estimate--but he that judgeth me is the Lord.'

Now, notice Paul's tenses. He does not say, He that is going to judge me,' away out yonder in the indefinite future, at some great Day of Judgment after death, but he says, He that judgeth me' ; and he means us to feel that, step by step, all through our lives, and in reference to each individual action at the time of its commission, there is an act of Christ's judgment, in infallible determination by Him of the moral good or evil of our deed. So, moment by moment, we are at that tribunal, and act by act, we please or we displease Him ; and of each feeling and thought, word, and deed, He says, Well,' or Ill, is it done.'

We may have Him for our Witness as well as for our Judge. How does He witness? To-day, and all through out earthly days, He will witness by His voice in the inner man, enlightened and made sensitive to evil by His own gracious presence. I believe that conscience is always the irradiation of the Light that lighteth every man that cometh into the world'; but I believe that the conscience of the man who is born again by faith in Jesus Christ is in a more special manner the voice of Christ Himself speaking within him. And when there rises in the heart that quiet glow which follows His approval, there is a Witness that no voices around, censuring or praising, have the smallest power to affect. Never mind what the world says if the voice within, which is the voice of Jesus Christ, testifies to integrity and to the desire to serve Him.

And covet this, dear friends, as by far the best and the happiest thing that we can possess in this world, when we hear Him, in the recesses of our hearts, saying to us, Well done, good and faithful servant,' then our thoughts are carried forward still further; and we may venture, with all our imperfections, to look onward to the day when again the Judge will be the Witness for us, even to the surprise of those whose acts He then attests. He Himself has taught us so, when He pictures the wondering servant saying, Lord, when did I do all these things, which Thou hast discovered in me ?' And He has assured us that never will He forget any of our works,' and that at the last solemn hour, when we must be manifested before the Judgment-seat of Christ, He Himself will confess our deeds before the Father and before His holy angels. It is well to have the witness of man ; it is heaven to have the witness of the Truth Himself.

THE END

Jude

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.

MHCC: 3Jo 1:13-14

Here is the character of Demetrius. A name in the gospel, or a good report in the churches, is better than worldly honour. Few are well spoken of by all; and sometimes it is ill to be so. Happy those whose spirit and conduct commend them before God and men. We must be ready to bear our testimony to them; and it is well when those who commend, can appeal to the consciences of such as know most of those who are commended. A personal conversation together often spares time and trouble, and mistakes which rise from letters; and good Christians may well be glad to see one another. The blessing is, Peace be to you; all happiness attend you. Those may well salute and greet one another on earth, who hope to live together in heaven. By associating with and copying the example of such Christians, we shall have peace within, and live at peace with the brethren; our communications with the Lord's people on earth will be pleasing, and we shall be numbered with them in glory everlasting.

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.

Matthew Henry: 3Jo 1:12-14

Here we have, I. The character of another person, one Demetrius, not much known otherwise. But here his name will live. A name in the gospel, a fame in the churches, is better than that of sons and daughters. His character was his commendation. His commendation was, 1. General: Demetrius has a good report of all men. Few are well spoken of by all; and sometimes it is ill to be so. But universal integrity and goodness are the way to (and sometimes obtain) universal applause. 2. Deserved and well founded: And of the truth itself, 3Jo 1:12. Some have a good report, but not of the truth itself. Happy are those whose spirit and conduct commend them before God and men. 3. Confirmed by the apostle's and his friends' testimony: Yea, and we also bear record; and that with an appeal to Gaius's own knowledge: And you (you and your friends) know that our record is true. Probably this Demetrius was known to the church where the apostle now resided, and to that where Gaius was. It is good to be well known, or known for good. We must be ready to bear our testimony to those who are good: it is well for those who are commended when those who commend them can appeal to the consciences of those who know them most.

II. The conclusion of the epistle, in which we may observe, 1. The referring of some things to personal interview: I have many things to write, but I will not with ink and pen, but I trust I shall shortly see thee, 3Jo 1:13, 3Jo 1:14. Many things may be more proper for immediate communication than for letter. A little personal conference may spare the time, trouble, and charge, of many letters; and good Christians may well be glad to see one another. 2. The benediction: Peace be to you; all felicity attend you. Those that are good and happy themselves wish others so too. 3. The public salutation sent to Gaius: Our friends salute thee. A friend to the propagation of religion deserves a common remembrance. And these pious persons show their friendship to religion as well as to Gaius. 4. The apostle's particular salutation of the Christians in Gaius's church or vicinity: Greet thy friends by name. I doubt they were not very many who must be so personally saluted. But we must learn humility as well as love. The lowest in the church of Christ should be greeted. And those may well salute and greet one another on earth who hope to live together in heaven. And the apostle who had lain in Christ's bosom lays Christ's friends in his heart.

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 1:7--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: 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

Constable: 3Jo 1:13

III. CONCLUSION vv. 13-14

John concluded as he did to explain the brevity of this epistle and his hope to visit Gaius soon. This conclusion is very similar to the one in 2 John (vv. 12-13; cf. John 20:30).

The use of "friends" to describe believers is unusual. John evidently wished to draw attention to the basic quality of friendship that exists among believers. As friends Christians should show hospitality to and should support one another, the specific expression of love that John urged in this letter.

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

Commentary -- Other

Evidence: 3Jo 1:12

Satan always hates Christian fellowship; it is his policy to keep Christians apart. Anything which can divide saints.from one another he delights in. CHARLES SPURGEON

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

Alexander, W. "The Third Epistle of John." In The Speaker's Commentary: New Testament. Edited by F. C. Cook. London: John Murray, 1881.

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.

Lenski, Richard C. H. The Interpretation of the Epistles of St. Peter, St. John and St. Jude. Reprint ed. Minneapolis: Augsburg Publishing House, 1961.

Leonhard, Barbara. "Hospitality in Third John." The Bible Today 25:1 (January 1987):11-18.

Marshall, I. Howard. The Epistles of John. New International Commentary on the New Testament series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Mitchell, John G. Fellowship. Portland: Multnomah Press, 1974.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Motyer, Stephen. "The Third Epistle of John: The Cost of Walking in the Truth." Evangel 5:4 (Winter 1987):6-9.

Moulton, James Hope, and George Milligan. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources. 1930; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Ogilvie, Lloyd John. When God First Thought of You. Waco: Word Books, 1978.

Robertson, Archibald Thomas. Word Pictures in the New Testatment. 6 vols. Nashville: Broadman Press, 1931.

Ryrie, Charles C. "The Third Epistle of John." In The Wycliffe Bible Commentary, pp. 1483-85. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Smalley, Stephen S. 1, 2, 3 John. Word Biblical Commentary series. Waco: Word Books, 1984.

Stott, John R. W. The Epistle of John. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

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Wilkin, Robert N. "He Who Does Good Is of God (3 John 11)." Grace Evangelical Society News 5:9 (September 1990):2.

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