Verse-by-Verse Bible Commentary
3 John 1:14

Clarke's Commentary

Verse 3 John 1:14. Peace be to thee. — Mayest thou possess every requisite good, both of a spiritual and temporal kind.

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.

Coffman's Commentaries on the Bible

but I hope shortly to see thee, and we shall speak face to face. Peace be unto thee. The friends salute thee. Salute the friends by name.

On the tenderness of the greetings here, see under 3 John 1:13, above.

I hope shortly to see thee … It is usually supposed that the contemplated visit here is the same as that mentioned in 2 John.

Peace be unto thee …

This was the best wish which the apostle could form: it was our Lord's resurrection greeting, the internal peace of a good conscience, the external peace of universal fellowship, the heavenly peace of future glory, begun even in this life.W. M. Sinclair, op. cit., p. 502.

The friends salute thee … salute the friends by name … "By name" as used here is found nowhere else in the New Testament, except in John 10:5; and many have found in this "an echo of the Good Shepherd's calling his own sheep by name, an example for under-shepherds,"R. W. Orr, op. cit., p. 624. and a good closing note for this letter. It is the teaching of the text here that, "The salutation was to be given to each individual separately."Charles C. Ryrie, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1038.

The tremendous importance of this letter is seen in the fact that it deals with the prime sin of the ages, the seeking and the grasping on the part of evil men for the control levers of God's church on earth. The spirit of Diotrephes still rides high and mighty in the ecclesiastical counsels of the earth, denying and contradicting the holy teachings of Christ and his apostles; but the loving apostle unmasked it for what it is in the glowing lines of this precious fragment of the word of the Lord.

Barnes' Notes on the Whole Bible

But I trust I shall shortly see thee ... - Notes at 2 John 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, 3 John 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!

(2) It 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, 3 John 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.

(3) It 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, 3 John 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.

(4) It 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, 3 John 1:6, 3 John 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.

(5) For the same reason it is our duty to contribute to the support of missionaries in the destitute places of our own land, 3 John 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?

(6) We may see from this Epistle that churches “ought” to be united in promoting the cause of religion, 3 John 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.

(7) We may see, from this Epistle, the evil of having one troublesome man in the church, 3 John 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.

(8) There may be circumstances where it is proper - where it is a duty - to receive those who have been cast out of the church, 3 John 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.

(9) Finally, 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.

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

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.

But I trust I shall shortly see thee, and we shall speak face to face: "Trust" is elpizo; "to hope, expect" (Moulton 133). John hopes to see Gaius very soon. This longing is not a simple wish, but a true hope. Lenski says that "shortly" should be "immediately" (592). John’s hope is that there will be little delay in his arrival in Gaius’ hometown. Much is to be accomplished, including a confrontation with Diotrephes as well as enjoying the company and hospitality of his friend. It will be better for John to speak to Gaius "face to face" or literally, "mouth to mouth." Even in this day of typewriters, word processors, and computers, it is always easier and far more effective to engage in a face-to-face exchange. Misunderstandings are avoided, or at least minimized, and problems can be ironed out immediately without so much time passing while imaginations run wild. John’s hope, as he pens this short missive, is to sit down face to face with his friend and discuss these urgent matters.

Peace be to thee: This is an oft-used greeting and salutation in the New Testament (2 John 1:3; Galatians 6:16; Ephesians 6:23; 2 Thessalonians 3:16; 1 Peter 5:14). The Jews often greet one another with "shalom," or "peace." There is no sweeter word in the English language than the word, "peace." What solace, what calmness, what serenity is suggested by the very mention of the word! John desires the "peace that passeth all understanding" for his friend in the gospel. Does Gaius need it? With a troublemaker like Diotrephes to deal with, peace from God is his greatest need.

Our friends salute thee: Gaius has mutual friends where John is, and they send greetings. What a blessing Christian friendship is! Friendship implies a relationship of mutual love, affection, and obligations. Friendships in the church have a double chance for survival. If natural affection does not hold the friendship together, there is always the divine love that can be applied, and the bond is made secure. Paul had Christian friends to refresh him at Sidon (Acts 27:3). There are no friends more willing than those in the family of God.

Greet the friends by name: John has friends in the church where Gaius lives, and he wishes Gaius to convey his regards to his friends "by name," that is, "name by name" or "one by one." John’s love for these brethren is such that he does not want any one of them to be left out in his greeting. Jesus said that the shepherd "calleth his own sheep by name" (John 10:3). As an apostle, John serves as an undershepherd, who also calls the same sheep by name. This reference indicates the close association of John with his fellow Christians.

What a rewarding experience it is to read this personal note of John to his friend in the Lord, Gaius. He makes us aware of the problems they faced in the first century as well as the blessings of true friendship in the gospel. While there were the trouble-makers like Diotrephes, there were the committed servants like Gaius and Demetrius, who never let the apostle down. Reading this brief epistle makes it easier to relate to a great man like the apostle John. He was a man of "like passions" as we with the same needs and the same problems we have to face.

This little book also gives us an insight into the workings of the first century church with its elevated ideals and its equally elevated problems. The greatest joy, love, and peace known to man were enjoyed by this early fellowship of believers; yet, the most deplorable persecution, opposition, and adversity were also experienced daily by this band of Christians. In our times of deepest pain and sorrow, we can relate to these early Christians who suffered so much; in our times of highest joy and gladness, we can relate to the joy that motivated them to heights of greatness in the Lord’s vineyard.

Dr. Constable's Expository Notes

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 (2 John 1:12-13; 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.

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 1:14

Shortly see thee -- From verse 10, The third-class condition (ἐὰν ἔλθω, ean elthō) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not. But it may be that Gaius would himself be traveling to meet with the writer at some location.

Face to face -- Lit. mouth to mouth. (Used to speak face to face (2 John 1:12; 3 John 1:14; Sept. Numbers 12:8 [cf. Jeremiah 32:4]).

Gill's Exposition of the Whole Bible

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

[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".

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.