Verse-by-Verse Bible Commentary
3 John 1:12

Clarke's Commentary

Verse 3 John 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.

Coffman's Commentaries on the Bible

Demetrius hath the witness of all men, and of the truth itself: yea, we also bear witness; and thou knowest that our witness is true.

This verse must take its place as a "church letter" similar to the one Paul wrote for Phoebe (Romans 16:1), this being another proof that more is intended by this letter than a mere communication to Gaius. Paul Hoon called attention to the thorough nature of this recommendation:

Three forms of testimony of Demetrius' character were cited. (1) "the witness of all men," that is, general consensus of opinion. This is good up to a point but can be wrong. (2) Testimony from a trusted friend is more reliable ("I testify … too"); but (3) the integrity of Christian character in which "the gospel exhibits itself … in life" crowns all else.Paul W. Hoon, The Interpreter's Bible, Vol. XII (New York: Abingdon Press, 1956), p. 312.

Demetrius … Nothing is certainly known of this man except what is written here. Another Demetrius is mentioned as the mob leader in Acts 19:24; but, as a rule, scholars do not identify the two as being the same man. Russell declared flatly, "He was not the Demetrius of Acts 19:24."James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 610. However, Dummelow viewed it as an intriguing possibility that perhaps he was.

Both he and the mob leader lived in or near Ephesus, and there is nothing impossible in the suggestion that the agitator had become a disciple, and that both references, therefore, are to the same person. He may have been the bearer of this letter.J. R. Dummelow, op. cit., p. 1062.

We may not leave this verse without observing the characteristic phraseology of the apostle John who often appealed to his own reliability as in John 21:24.

Barnes' Notes on the Whole Bible

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 John 19:35; John 21:24.

Smith's Bible Commentary

-3 John

So the third epistle of John is now again, John addresses himself as

The elder [the presbyturos] unto the wellbeloved Gaius ( 3 John 1:1 ),

Probably not the Gaius mentioned in Paul's epistle to the Corinthians where he was in Corinth, and it would appear that these letters were written to those in the area of Ephesus.

whom I love in the truth. Beloved ( 3 John 1:1-2 ),

And he's talking to Gaius.

I wish above all things that you may prosper and be in health, even as thy soul prospereth ( 3 John 1:2 ).

Now there are many people who quote this scripture as a sort of promise for healing. And they twist the scriptures slightly making it really sort of God's declaration, God saying I wish above all things that you may prosper and be in good health, even as your soul prospers. But this is a personal letter from John to Gaius. And he is greeting Gaius who is well-loved with this beautiful wish that you may prosper and be in good health. As we so often in our letters writing to someone we haven't seen for a long time, I hope that this letter finds you in good health. So to use this as a promise for healing is really not scriptural, as God's promise for healing. It is the wish of John for Gaius. Beautiful wish indeed. "I wish that you might prosper and be in good health, even as your soul prospers."

But it is interesting that there is a relationship made between the prosperity of the soul and the physical well being. And we are discovering more and more as we study the human body that there is a very definite direct relationship between a person's physical health and their mental well-being. We are learning how that attitude can change the body chemistry and that bad attitudes can create harmful chemicals that will attack your body physically. And there's a definite relationship between mental attitude and organic illnesses in many cases. The psychologist say ninety percent, I think, that they're overstressing their side. But there is a definite relationship between many illnesses and the mental attitude of the person. So there's a correlation made between the physical well-being with the mental, the prosperity of the soul, the mind.

There is a proverb that says, "A merry heart doeth good like a medicine" ( Proverbs 17:22 ). You know that they have discovered that that is scientifically correct. That laughter aids tremendously in the digestion of food. You ought to have a joke book at your dinner table. Bitterness can eat at your physical being, can create ulcers, chemicals that are harmful, destructive. So it is interesting that John would make the correlation between the physical and the emotional or mental. "I wish above all things that you may prosper and be in good health, even as your soul prospers."

For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as you walk in truth. And I have no greater joy than to hear that my children walk in truth ( 3 John 1:3-4 ).

I can concur with what John is saying here. The greatest joy, I think, of a teacher is to hear that their children are walking in truth. You know, to come across someone that you ministered to fifteen, twenty years ago and find them walking in the truth is just a thrill, no greater joy.

In the same way, there's probably no greater sorrow than to hear that your children have turned from the truth, got caught up in some weird doctrine, some heresy. That's painful, that hurts. But "no greater joy than to hear that they are walking in the truth."

Beloved, you do faithfully whatever you do to the brethren, to the strangers; Which have borne witness of your love before the church: whom if you bring forward on their journey after a godly sort, you will do well ( 3 John 1:5-6 ):

Now he's talking about Gaius's treatment of these itinerary evangelists and prophets. You've been hospitable to them. You've helped them along their way. And in this you did well. It was, and they've come, and they've told of your love. They've told of your hospitality.

Because that for his name's sake they went forth, taking nothing from the heathens ( 3 John 1:7 ).

So these itinerant prophets have gone forth in the name of the Lord and for his name's sake, but they wouldn't take anything from the Gentiles, which is in the New Testament Greek the heathen or the pagans, because in Christ, you know, they were all brothers. "There is no Jew nor Greek, Barbarian, Scythian" ( Colossians 3:11 ). So the Gentiles referred to those outside of Christ.

I question some of the fund raising techniques of the churches today that go to the major corporations or they go to the businesses or they go to the world to find financing for the ministry and for the work of the church. The early prophets that went forth did not practice that. In fact, as I told you, if they asked for money they were considered to be a false prophet. That's the apostle wrote their Dedike and they said if they ask for money they're false prophets. So he is encouraging Gaius in his hospitality, the love that he had shown was good.

It had been reported and he said,

We ought to receive such, that we might be fellowhelpers of the truth. Now I wrote unto the church: but Diotrephes, who loves to have the preeminence among them, did not receive us ( 3 John 1:8-9 ).

Diotrephes, an interesting character. We look how his sin has been exposed throughout the years. A man who loved the preeminence in the church. He didn't want to give, you know, any place to anybody else. He wanted the preeminence. So when these prophets would come in, he wouldn't receive them. In fact, he even refused John the beloved, apostle of the Lord. There are Diotrephes still in the church today, those who are looking for a position for themselves, those that are looking for a place of power and authority, who want preeminence.

So John said,

Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and he forbids them that would, and casts them out of the church ( 3 John 1:10 ).

I mean, this guy was a real tyrant. He wouldn't receive these itinerant ministers and if someone in the church would receive them, he'd throw them out of the church.

John's exhortation is

Beloved, follow not that which is evil, but that which is good. And he that doeth good is of God: but he that doeth evil hath not seen God ( 3 John 1:11 ).

Again here, John puts the emphasis upon what a person is doing. "Be ye doers of the word, and not hearers only, deceiving yourself" ( James 1:22 ). "Not he who has the law is justified by the law, but he who does the law is justified by the law" ( Galatians 3:11-12 ).

Having the knowledge of Jesus Christ doesn't save you. It's following Him as your Lord that brings salvation. It isn't mouthing the Apostle's Creed that will save you. It's what are you doing. You're doing good, then you're of God, but if you're doing evil, you really don't know God.

Demetrius has a good report of all men ( 3 John 1:12 ),

And probably this letter was given to Demetrius who was headed that way as a letter of reference from John and he told him to give it to Gaius, and so he is encouraging now, when Demetrius gets there to receive him. "Demetrius has good report of all men,"

and of the truth itself: yes, and we also bear record; and you know that our record is true. Now I had many things to write, but I will not with ink and pen write unto thee: But I trust I shall shortly see thee, and we shall speak face to face ( 3 John 1:12-14 ).

So as he closed the second epistle, so he closes the third with the anticipation of seeing him, not having to write to him the things that are on his heart.

Peace be to thee. Our friends greet you. Greet the friends [my friends] by name ( 3 John 1:14 ). "

Contending for the Faith

The Dedicated Preacher

Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.

Demetrius: We are now introduced to Demetrius, a Christian of the first century who is the antithesis of Diotrephes. Evil reminds one of Diotrephes; good reminds one of Demetrius. Little is known about Demetrius. He just seems to appear in this verse and disappear. There is no evidence that he is the person by the same name mentioned in Acts 19:23. In fact, it is very unlikely. Some think he might be Demas, since Demas is short for Demetrius (Colossians 4:14; Philemon 1:24; 2 Timothy 4:10), but there is no evidence to support this conclusion, either. It is reasonably supposed that Demetrius is the bearer of this letter and is thereby introduced to Gaius. This verse serves as an introduction and a recommendation of Demetrius to Gaius.

hath good report of all men: One of the facts known about this man is that he has a good reputation. "Report" speaks of testimony or witness. The literal translation is: "unto Demetrius witness hath been borne" (Vincent 404). "All men" who had been witnesses of the life and character of Demetrius were ready to testify to his worthiness as a man of God. Stott says, "The perfect passive memarturetai conveys the idea that the testimony of all men to Demetrius in the past remains valid in the present" (229).

and of the truth itself: "The truth," that is, the word of God, is said to testify to the merits of this good man’s life. The life of Demetrius was consistent with the truth that he preached and that the church knew. The truth, laid side by side with the life of Demetrius, testified to the rightness of his character.

yea, and we also bear record: Demetrius has even more witnesses to testify on his behalf, John and those with him. Some think John is using the editorial "we" in this passage, but it still makes good sense to understand "we" to include those with John. The scriptures seem to approve the presence of two or three witnesses to the truthfulness of any charge or affirmation. John gives the witness of "all men," the witness of God’s word, and his own witness along with his fellows. This testimony should confirm Demetrius in the mind of Gaius beyond all question.

and ye know that our record is true: John uses the same language in the close of his Gospel: "This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony (witness) is true" (John 21:24). "Know" speaks of absolute knowledge. Gaius knows absolutely, beyond all question, that John’s testimony concerning Demetrius can be relied upon. It is "true," reliable, and trustworthy.

Dr. Constable's Expository Notes

II. UPHOLDING THE TRUTH WITH LOVE VV. 2-12

The word "Beloved" introduces each of the three sections of the body of this brief epistle.

Dr. Constable's Expository Notes

C. Exhortation to Continue This Support in Demetrius’ Case VV. 11-12

Dr. Constable's Expository Notes

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. [Note: Westcott, p. 241; Hodges, "3 John," p. 911.] Or he may have visited Gaius later. He may have been one of the controversial itinerant preachers. [Note: William Barclay, The Letters of John and Jude, p. 178.]

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." [Note: Barker, p. 376.]

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. [Note: E.g., W. Alexander, "The Third Epistle of John," in The Speaker’s Commentary: New Testament, 4:381; and Lloyd John Ogilvie, When God First Thought of You, pp. 201-6.] 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.

Barclay's Daily Study Bible

Chapter 1

THE TEACHER'S JOY ( 3 John 1:1-4 )

1:1-4 The Elder to Gaius, the beloved, whom I love in truth.

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

Irenaeus to Apolinarius his brother, my greetings. Continually I

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

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

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

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

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

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

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

all who love you, by name. Good bye.

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

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

Twice in the first two verses of this little letter John uses the word beloved. (The well-beloved and beloved of the King James Version's first two verses translate the same Greek word, agapetos, G27.) In this group of letters John uses agapetos ( G27) no fewer than ten times. This is a very notable fact. These letters are letters of warning and rebuke; and yet their accent is the accent of love. It was the advice of a great scholar and preacher: "Never scold your congregation." Even if he has to rebuke, John never speaks with irritation. The whole atmosphere of his writing is that of love.

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

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

CHRISTIAN HOSPITALITY ( 3 John 1:5-8 )

1:5-8 Beloved, whatever service you render to the brothers, strangers as they are, is an act of true faith and they testify to your love before the church. It will be a further kindness, if you send them on their way worthily of God. For they have gone out for the sake of the Name and they take no assistance from pagans. It is a duty to support such men, that we may show ourselves fellow-workers with the truth.

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

In the ancient world hospitality was a sacred duty. Strangers were under the protection of Zeus Xenios, Zeus the god of strangers (Xenos, G3581, is the Greek for a stranger). In the ancient world inns were notoriously unsatisfactory. The Greek had an instinctive dislike of taking money for the giving of hospitality; and, therefore, the profession of innkeeper ranked very low. Inns were notoriously dirty and flea-infested. Innkeepers were notoriously rapacious so that Plato compared them to pirates who hold their guests to ransom before they allow them to escape. The ancient world had a system of guest-friendships whereby families in different parts of the country undertook to give each other's members hospitality when the occasion arose. This connection between families lasted throughout the generations and when it was claimed, the claimant brought with him a sumbolon, or token, which identified him to his hosts. Some cities kept an official called the Proxenos in the larger cities to whom their citizens, when travelling, might appeal for shelter and for help.

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

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

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

THE CHRISTIAN ADVENTURERS ( 3 John 1:5-8 continued)

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

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

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

LOVE'S APPEAL ( 3 John 1:9-14 )

1:9-15 I have already written something to the church, but Diotrephes, who is ambitious for the leadership, does not accept our authority. So, then, when I come, I will bring up the matter of his actions, for he talks nonsensically about us with wicked words; he refuses to receive the brothers and attempts to stop those who wish to do so and tries to eject them from the church.

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 ( Acts 19:21 ff.). 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 ( Colossians 4:14; Philemon 1:24; 2 Timothy 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.

-Barclay's Daily Study Bible (NT)

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's Daily Study Bible (NT)

Gann's Commentary on the Bible

3 John 1:12

Demetrius -- He may have been one of the traveling preachers John had wrote about, 2) or Demetrius may have been the bearer of this letter to Gaus, and either way, John speaks to his good character.

Whether he is one of the other men with the same name is the scriptures is not certain, but probably not.

Gill's Exposition of the Whole Bible

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, Acts 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 John 19:35; and it will give a further proof of this epistle being the Apostle John's.

Mitchell's Commentary on Selected New Testament Books

CONCLUSION AND PERSONAL GREETINGS

3 John 1:12. Demetrius has received a good testimony from everyone, and from the truth itself; and we also bear witness, and you know that our witness is true.

3 John 1:13. I had many things to write to you, but I am not willing to write them to you with pen and ink;

3 John 1:14. but I hope to see you shortly, and we shall speak face to face. Peace be to you. The friends greet you. Greet the friends by name.

We now meet the third man in the Epistle, De­metrius, who has a good report and walks in the truth. In the assembly there is Gaius, who is weak in body but receives the brethren in the Lord.

There is also Diotrephes, who “wants to be the big chief,” and he is opposed to every one who does not agree with him.

Now John is saying that a stranger is coming to them and that John’s record of him is good. He has a good report and knows the truth and walks in the truth. John’s letter is written so that they will receive Demetrius.

The second Epistle was to instruct them not to receive those who deny the Incarnate Word of God.

The third Epistle was to instruct them to receive those who have a good record and love the truth and walk in the truth.

The personal salutations are similar to the pre­vious Epistle:

“I would love to see you face to face. I would love to talk with you about the things of the Lord. I am coming soon. I hope, and I am looking forward to our fellowship in the Saviour. Give my friends my love.”

We can just see the friendliness of this man John to the people of God. No wonder he is called the Apostle of Love!

Our Saviour is love personified. The Saviour so filled the heart of John with His divine love that John expressed it continually.

God grant that we will be numbered among those who walk in the truth and who love the brethren.

May the Lord bless you for His name’s sake!

Light of Israel Bible Commentary

THE GOOD, THE BAD AND THE UGLY

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." 3 John 1:11

In reverse order, we have seen the bad and the ugly. Now we will see the good. John concludes his brief letter by warning believers not to imitate Diotrephes. Rather he soon turns their attention to good and faithful Demetrius, who is well thought of. John seems to be instructing people to imitate Demetrius rather than Diotrephes. The Greek word for imitate is mimeomai, from which we get our word "mimic."<footnote>Wuest, In These Last Days, II Peter, I, II, III John, and Jude in the Greek New Testament, p. 223.</footnote>

"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" (1:12). Good and faithful Demetrius may have been the leader of the group of wandering evangelists and likely he was the carrier of this letter from John.<footnote>Barclay, William Barclay's Daily Study Bible, Commentary on 3 John, v. 12.</footnote>

In mentioning that Demetrius was commended by the truth itself, John may have been making reference to the Lord. Bruce points how similar language was used a generation later by Papias of Hierapolis, who was a member of the same school.<footnote>Bruce, The Epistles of John, p. 155.</footnote>

"I have much to write you, but I do not want to do so with pen and ink. 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" (1:13-14). We cannot help but notice that this ending is almost the same as the one in Second John. Commentators Pfeiffer and Harrison claim, "The similarity to the conclusion of Second John supports the view that they were written about the same time."<footnote>Pfeiffer & Harrison, eds., The Wycliffe Bible Commentary, p. 1484.</footnote> As in Second John, the apostle does not wish to write with pen (Gk. kalamos) and ink (melanos). He is speaking of the normal reed pen and of the ink made of soot, water and gum. Rather, he wants to speak face to face, or in the Hebrew understanding, "mouth to mouth."

The designation of fellow Christians as "friends" (Gk. philoi) is unique in the New Testament.<footnote>Stott, The Letters of John, Tyndale New Testament Commentaries, Vol. 19, p. 240.</footnote> Generally the designation is "brothers" (Gk. adelphoi). According to the NET Bible notes on these verses, this may have been an early self-designation in the Johannine community, and it may have been based on the teaching of Christ in John 15:13-15, where the Master says, "Greater love has no one than this: to lay down one's life for one's friends. You are my friends if you do what I command. I no longer call you servants, because a servant does not know his master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you."

It should be noted that the latter part of this verse "Peace to you. The friends here send their greetings. Greet the friends there by name," is stated as verse 15 in several other versions (NET, NRSV, ESV, NJB). Here it is attached to verse 14. Thus, verse 15 may not show up on some Bible searches.

At the end of this letter the early Presbyterian commentator, Albert Barnes, charges us, "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."<footnote>Barnes, Barnes' Notes on the New Testament, Commentary on 3 John, v. 1:14.</footnote>

Henry's Complete Commentary on the Bible

      12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.   13 I had many things to write, but I will not with ink and pen write unto thee:   14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.

      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,3 John 1:12; 3 John 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,3 John 1:13; 3 John 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.