3 John 1: Summary and Commentary

Verse 1

1:1-4 John begins his letter with a conventional greeting, which includes the identification of the author and addressee, a salutation (dear friend), a wish for the recipient’s welfare, and gratitude for some aspect of the friendship.

1:1 This letter is from John, the elder: The translators have added John (see study note on 2 Jn 1:1). • There are several people named Gaius in the New Testament (see Acts 19:29; 20:4; Rom 16:23; 1 Cor 1:14); it was a popular name in the Greco-Roman world.

Verse 3

1:3 The traveling teachers (literally brothers) were probably John’s emissaries who traveled from church to church, teaching the Good News and encouraging Christians (see 1:5, 10). • you are living according to the truth: Gaius was faithful to the apostolic gospel of Jesus Christ. The false teachers denied the reality of the incarnation or the sacrificial death of Jesus Christ (cp. 1 Jn 4:1-3).

Verse 4

1:4 As in 2 John (see 2 Jn 1:1-4), John’s emphasis is on knowing and following the truth in contrast to Diotrephes and his followers (3 Jn 1:9).

Verse 5

1:5-8 John now encourages Gaius to continue supporting the traveling teachers whom John had sent out (1:3).

1:5 Gaius provided hospitality for the traveling teachers (literally the brothers) sent by John from church to church to affirm the apostles’ teaching about Christ (1:7-8). By doing this, Gaius showed that he had received the truth from the apostles and that he was thus faithful to God.

Verse 6

1:6 The church here was most likely in Ephesus, where John was probably staying. Ephesus was an important port city in the province of Asia, and the fourth-largest city in the Roman Empire. It became an important city for the Christian community (Acts 18:19–19:41; 1 Tim 1:3; 1 Pet 1:1; Rev 2:1-7).

Verse 7

1:7-8 for the Lord (literally on behalf of the Name): John did not need to identify whose name this was because all the early Christians knew that the Name represented Jesus Christ (see Acts 5:41). • The traveling teachers had chosen to accept nothing offered to them from people who are not believers, but to rely fully on the churches for their support. Christians who support legitimate traveling teachers become their partners as they teach the truth (see Matt 10:41-42; Phil 4:15-19).

Verse 9

1:9-12 In these verses, John condemns Diotrephes and presents Demetrius as the model of a faithful Christian who lives according to the truth. Gaius is urged to emulate Demetrius.

1:9 I wrote to the church about this: This could refer to 1 John or to a letter that is now lost. • Diotrephes was full of pride and self-importance (cp. 1 Tim 3:6), motivated by selfish ambition. • refuses to have anything to do with us: This dissidence was one of the key issues John dealt with in 1 John (see, e.g., 1 Jn 2:19; 4:5-6). Diotrephes rejected the teachers sent by John and excommunicated any members of the church who did accept them. He wanted to rule the local church without answering to any outside authority.

Verse 11

1:11 those who do evil: Diotrephes was condemned for his failure to live by the Christian rule of love (1 Jn 3:10-14). This was how Gaius could be sure that Diotrephes was not living according to the truth. This applies to all who refuse to accept the apostolic teaching about Jesus Christ and refuse to live in fellowship with others who do.

Verse 12

1:12 Demetrius was the very opposite of Diotrephes, a prime example of one who knows the truth and practices it (1:3). The placement of Demetrius’s name at the end of the letter suggests that he was the one who carried John’s letter to Gaius (cp. Col 4:7-9; 1 Pet 5:12). • you know we speak the truth: John wished to protect his honor as a reliable elder over these churches rather than being shamed by any possible usurpation by Diotrephes and other false teachers.

Verse 13

1:13-15 As in 2 John, the conclusion of 3 John shows John’s desire to make a personal visit and see to the instructions of this letter.

1:13 pen and ink (literally ink and reed): In antiquity, writing was typically done with a stylus shaped from a reed and black carbon ink (see also 2 Jn 1:12).

Verse 14

1:14 Our English idiom face to face parallels the Greek idiom used here (literally mouth to mouth; see also 2 Jn 1:12).

Verse 15

1:15 John closes his letter with his farewell and with greetings to others. • Peace be with you: This was a traditional greeting among the Jews (Matt 10:12; Luke 10:5-6), which had taken on heightened significance for Christians because Jesus used it after his resurrection (John 20:19-21, 26). • give my personal greetings (literally greet by name): Gaius was to greet the friends—that is, those who accept the apostolic gospel and live according to the truth (cp. 3 Jn 1:3-4).

Verse 1

I. The sacred penman writes and sends the letter, referred to as "The elder," meaning by years and office, deserving honor. Some question whether this was John the apostle, but his style and spirit are evident. Gaius could not question who wrote it. John humbly refers to himself as "the elder," aligning with ordinary church pastors. II. The recipient is Gaius, a well-beloved individual, possibly the same Gaius mentioned by Paul in Romans 16:23. John expresses his love for him "in the truth," for walking in truth, which shows true love rooted in the gospel. III. John prays for Gaius, asking for the prosperity of both his soul and body. Soul prosperity is the greatest blessing, often housed in a fragile body, but the desire for both spiritual and physical well-being is evident.

Verse 3

I. John receives a good report of Gaius's faith and charity from the brethren. Gaius’s love for the brethren and hospitality to strangers proves his sincerity in the faith. II. Gaius is commended for his hospitality, a virtue extended to strangers and those of different churches. III. John expresses great joy in hearing of Gaius's walk in truth. This reflects the joy of ministers when they see their followers living out their faith. IV. John advises Gaius to continue supporting the brethren by aiding them on their journeys in a godly manner, reflecting Christian generosity. V. The brethren went forth preaching for God's sake, taking nothing from the Gentiles. John emphasizes the need for the church to support such ministers, as they help propagate the truth.

Verse 9

I. Diotrephes, unlike Gaius, loved preeminence and refused apostolic authority, spreading malicious words. He did not accept John’s letter and discouraged others from showing hospitality, casting them out of the church. John warns that he will address this behavior when he visits. II. John cautions against following Diotrephes’ evil example and encourages believers to imitate what is good, for those who do good are of God, while those who do evil have not seen God.

Verse 12

I. Demetrius, on the other hand, has a good report from all and of the truth itself. John and others also bear witness to his character, and Gaius can trust this testimony. Demetrius was likely well known to both John’s church and Gaius's. II. John closes the letter expressing a desire to see Gaius soon and wishing him peace. He also sends greetings from mutual friends and instructs Gaius to greet their friends by name, indicating a personal connection.

Verse 2

above all things—Greek, "concerning all things": so ALFORD: in all respects. But WAHL justifies English Version (compare Pe1 4:8). Of course, since his soul's prosperity is presupposed, "above all things" does not imply that John wishes Gaius' bodily health above that of his soul, but as the first object to be desired next after spiritual health. I know you are prospering in the concerns of your soul. I wish you similar prosperity in your body. Perhaps John had heard from the brethren (Jo3 1:3) that Gaius was in bad health, and was tried in other ways (Jo3 1:10), to which the wish, Jo3 1:2, refers.

prosper—in general.

be in health—in particular.

Verse 3

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

even as thou—in contrast to Diotrephes (Jo3 1:9).

Verse 4

my children—members of the Church: confirming the view that the "elect lady" is a Church.

Verse 5

faithfully—an act becoming a faithful man.

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

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

Verse 6

borne witness of thy charity before the church—to stimulate others by the good example. The brethren so entertained by Gaius were missionary evangelists (Jo3 1:7); and, probably, in the course of narrating their missionary labors for the edification of the Church where John then was, incidentally mentioned the loving hospitality shown them by Gaius.

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

after a godly sort—Greek, "in a manner worthy of God," whose ambassadors they are, and whose servant thou art. He who honors God's missionary servants (Jo3 1:7), honors God.

Verse 7

his name's sake—Christ's.

went forth—as missionaries.

taking nothing—refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessalonica.

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

Verse 8

We—in contradistinction to "the Gentiles" or "heathen" referred to, Jo3 1:7.

therefore—as they take nothing from the Gentiles or heathen.

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

fellow helpers—with them.

to the truth—that is, to promote the truth.

Verse 9

I wrote—The oldest manuscripts add "something": a communication, probably, on the subject of receiving the brethren with brotherly love (Jo3 1:8, Jo3 1:10). That Epistle was not designed by the Spirit for the universal Church, or else it would have been preserved.

unto the church—of which Gaius is a member.

loveth . . . pre-eminence—through ambition. Evidently occupying a high place in the Church where Gaius was (Jo3 1:10).

among them—over the members of the Church.

receiveth us not—virtually, namely, by not receiving with love the brethren whom we recommended to be received (Jo3 1:8, Jo3 1:10; compare Mat 10:40).

Verse 10

if I come— (Jo3 1:14).

I will remember—literally, "I will bring to mind" before all by stigmatizing and punishing.

prating—with mere silly tattle.

neither doth he . . . receive the brethren—with hospitality. "The brethren" are the missionaries on their journey.

forbiddeth them that would—receive them.

casteth them—those that would receive the brethren, by excommunication from the Church, which his influence, as a leading man (Jo3 1:9) in it, enabled him to do. NEANDER thinks that the missionaries were JEWS by birth, whence it is said in their praise they took nothing from THE GENTILES: in contrast to other Jewish missionaries who abused ministers' right of maintenance elsewhere, as Paul tells us, Co2 11:22; Phi 3:2, Phi 3:5, Phi 3:19. Now in the Gentile churches there existed an ultra-Pauline party of anti-Jewish tendency, the forerunners of Marcion: Diotrephes possibly stood at the head of this party, which fact, as well as this domineering spirit, may account for his hostility to the missionaries, and to the apostle John, who had, by the power of love, tried to harmonize the various elements in the Asiatic churches. At a later period, Marcion, we know, attached himself to Paul alone, and paid no deference to the authority of John.

Verse 11

follow not that which is evil—as manifested in Diotrephes (Jo3 1:9-10).

but . . . good—as manifested in Demetrius (Jo3 1:12).

is of God—is born of God, who is good.

hath not seen God—spiritually, not literally.

Verse 12

of all men—who have had opportunity of knowing his character.

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

we also—besides the testimony of "all men," and "of the truth itself."

ye know—The oldest manuscripts read, "thou knowest."

Verse 13

I will not—rather as Greek, "I wish not . . . to write" more.

Verse 14

face to face—Greek, "mouth to mouth."

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

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

by name—not less than if their names were written [BENGEL].

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