3 John · Chapter 1

V. 1. Caius was probably that Caius of Corinth whom St. Paul mentions, Romans 16:23. If so, either he was removed from Achaia into Asia, or St. John sent this letter to Corinth.

Verse 1. The elder] See on the first verse of the preceding epistle, and also the preface.

The well-beloved Gaius] gaiov Gaius, is the Greek mode of writing the Roman name Caius; and thus it should be rendered in European languages. Several persons of the name of Caius occur in the New Testament.

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

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

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

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

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

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

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

In answer to this I would just observe, 1. That the voyage was too long and dangerous for a man at John’s advanced age to think of taking. 2. That John had never been accustomed to any such sea as the Ægean, for the sea of Galilee, or sea of Tiberias, on which, as a fisherman, he got his bread, was only an inconsiderable fresh water lake; and his acquaintance with it could give him very few advantages for the navigation of the Ægean Sea, and the danger of coasting the numerous islands dispersed through it.

Verse 1. The elder unto the well-beloved Gaius — Gaius, or, according to the Latin orthography, Caius, was a common name among the Romans. In the history of the Acts and in the epistles we meet with five persons of this name. 1st, One mentioned Acts 19:29, called a man of Macedonia, and Paul’s companion in travel. 2d, A Gaius of Derbe, a city of Lycaonia, mentioned Acts 20:4. 3d, A Gaius with whom St. Paul lodged at Corinth, and called his host, Acts 16:23. 4th, One of that name, whom the apostle had baptized at Corinth, mentioned 1 Corinthians 1:14, who probably was the same person with the Gaius last mentioned. 5th, A Gaius to whom John wrote this epistle, thought by Estius and Heuman to be a different person from all those above mentioned; because the apostle hath intimated, verse 4, that he was his convert, which they suppose he could not say of any of the Gaiuses mentioned above. Lardner supposes he was an eminent Christian, who lived in some city of Asia, not far from Ephesus, where St. John chiefly resided after his leaving Judea. For, verse 14, the apostle speaks of shortly coming to him, which he could not well have done if Gaius had lived at Corinth, or any other remote place. This Gaius being neither a bishop nor a deacon, but a private member of some church, (as appears by the contents of the epistle,) his hospitality to the brethren, who came to him, is a proof that he possessed some substance, and that he was of a very benevolent disposition. The design of St. John, in writing to him, was not to guard him against the attempts of the heretical teachers, who were gone abroad, or to condemn the errors which they were at great pains to propagate; but only, 1st, To praise Gaius for having showed kindness to some Christian strangers, who, in journeying among the Gentiles, had come to the place where Gaius resided; and to encourage him to show them the like kindness, when they should call upon him again, in the course of their second journey. 2d, For the purpose of rebuking and restraining one Diotrephes, who had arrogantly assumed to himself the chief direction of the affairs of the church, of which Gaius was a member, and who had both refused to assist the brethren above mentioned, and had even hindered those from receiving and entertaining them who were desirous to do it. 3d, The apostle wrote this letter to commend an excellent person named Demetrius, who, in disposition and behaviour, being the reverse of Diotrephes, the apostle proposed him as a pattern, whom Gaius and the rest were to imitate.

Verse 1. The elder. The Greek article prefixed here, and in the second epistle, indicates that the writer was more advanced in years, and higher in reputation, not to say office, than any other elder then living among the churches: otherwise the title had been too assuming. This little omicron looks towards St. John as the omega of his age.

To the well-beloved Gaius, or Caius, as the Romans would say. We cannot affirm that this eminent man was the Gaius named by St. Paul, in Romans 16:23. 1 Corinthians 1:14; nor the Gaius mentioned by St. Luke. Acts 19:29. 20:4. The first of these was of Corinth, and had been converted under the ministry of Paul. The second was of Derbe, and a disciple of Paul. But this Gaius, to whom John wrote, was one of his followers, and his son in Christ Jesus.

There is a difficulty, as some critics state, in the Greek text, which says, ver. 9, that he had written to the church of Gaius, or according to the Vulgate, to that church; but that Diotrephes, (a word equivalent to nourished by Jove) who loved to have the preëminence, would not receive those whom the apostle sent. In case John therefore should come he would remember his deeds, for the apostles bore their croziers in the churches, as the sons of Jacob had their shapat, or staff in their tribes. The fathers in the family of God have a due share of power, and are entitled to reverence and respect. Age, wisdom, and office claim a deference in all the circles of society.

1. The elder—Note on 2 John 1:1. Well beloved—An epithet thrice used in the epistle, as elect is twice in the Second Epistle. This epithet in the Greek comes after the name, and strikingly reads, Gaius the well beloved, as if the epithet were a regular title. Gaius—Or Caius, a very common name among the Romans. There was among the followers of St. Paul a Caius of Macedonia, (Acts 19:29;) a Caius of Derbe, (Acts 20:4;) and a Caius of Corinth, at whose house St. Paul probably wrote his epistle to the Romans. This Gaius is some thirty-five or forty years later, and in Asia Minor, being in visiting distance from John, verse 14. He cannot, therefore, be probably identified with either of the other three. Wordsworth reminds us that “a Gaius was appointed by St. John to be bishop of Pergamos.”—Constitut. Apost. 7:46. In the truth—As the article is wanting in the Greek, some interpreters understand the phrase, whom I truly love. This makes good correspondence with beloved. Thou art the well beloved, and I love thee in truth. But John often omits the article where the real meaning is the gospel truth, as in verse 3.

Verse 2. I wish above all things] peri pantwn eucomai. Above all things I pray that thou mayest prosper, and be in health, kai ugiainein. to which one MS. adds en alhqeia, which gives it a different meaning, viz., that thou mayest be sound in the truth. The prayer of St. John for Caius includes three particulars: 1. Health of body; 2. Health of soul; and

3. Prosperity in secular affairs. That thou mayest PROSPER and be in HEALTH, as thy SOUL PROSPERETH. These three things, so necessary to the comfort of life, every Christian may in a certain measure expect, and for them every Christian is authorized to pray; and we should have more of all three if we devoutly prayed for them.

It appears from the last clause that the soul of Caius was in a very prosperous state.

Verses 2-4. Beloved, I wish — Or, I pray, as eucomai is translated by Beza, Estius, Erasmus, Schmidius, Doddridge, and others. Above all things — Or, with respect to all things, as peri pantwn rather signifies; that thou mayest prosper and be in health — Namely, of body; even as, I doubt not, thy soul prospereth — In faith, love, and every virtue. For I rejoiced greatly when the brethren — Who went to the church, of which thou art a member; came back and testified of the truth that is in thee — Thy faith, love, and other Christian graces; even as thou walkest in the truth — Adornest the gospel by an exemplary conduct, and all good works. The apostle emphatically terms Gaius’s joining works of charity with faith in the doctrines of the gospel, the truth that was in him. For there is no true faith without good works: it always produces good works: neither are any works good but such as proceed from faith. These two joined constitute the truth of religion. For I have, &c. — That is, nothing gives me greater joy, than to hear that my children walk in the truth — Such is the spirit of every true Christian pastor. It seems probable by this, as has been intimated above, that Gaius was converted by St. John. Hence, in speaking to him, he uses the tender style of paternal love, and his calling him one of his children, when writing under the character of the elder, has peculiar beauty and propriety.

Ver. 2. I wish that thou mayest prosper and be in health, even as thy soul prospereth. John’s beloved Gaius, like many others distinguished for piety, appears to have been of a sickly constitution; and whether affluent or not, he was in the habit of exercising hospitality towards the brethren, and towards strangers who visited him, and all bore witness of his charity before the church. He did nothing grudgingly; whatsoever he did was done “faithfully,” as to the Lord, and not to men. Whether possessed of little or much, he considered himself as a steward who must shortly give an account. He helped forward after a godly sort the missionaries who were sent into the neighbouring districts, after refreshing them by the way, and spared neither labour nor expense to promote the cause of Christ. Nor was this all: he did not expend the whole of his zeal on public objects as a substitute for personal religion, or to the neglect of private duties, but was careful to cultivate the religion of the heart, and exemplify the spirituality and the power of those principles he was anxious to see propagated. He “walked in the truth” with so much exemplariness, and such undeviating simplicity, that others testified of the truth that was in him, and commended him to the affection of the aged apostle.

With such proofs of soul prosperity it is no wonder that John should express a wish so strongly, that he might prosper and be in health commensurably with his spiritual attainments. It is at all times desirable that truly good men should be blessed with outward prosperity, for the sake of the church of God, and general usefulness. We may therefore with great propriety join in the prayer of the psalmist, saying Do good, oh Lord, to them that be good, to them that are upright in their hearts. No one feels any interest in the success of a mercenary or selfish character, but in that of the pious and benevolent all are concerned; and the spirit of true religion especially is full of urbanity and goodwill towards others.

2. Beloved—Commencing the real matter of the epistle with a direct address. Above all things—Rather, in all respects. Prosper—Literal Greek, be in a good way. Health—So that estate, body, and soul, should all prosper alike. It is a happy fact when the soul is the standard of the prosperity, and the other prosperities are measured up to it.

V. 3. For-I know thou usest all thy talents to his glory. The truth that is in thee-The true faith and love.

Verse 3. When the brethren came] Probably the same of whom he speaks in the fifth {3 John 1:5} and following verses, and who appear to have been itinerant evangelists.

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

Verses 2-4. Beloved, I wish — Or, I pray, as eucomai is translated by Beza, Estius, Erasmus, Schmidius, Doddridge, and others. Above all things — Or, with respect to all things, as peri pantwn rather signifies; that thou mayest prosper and be in health — Namely, of body; even as, I doubt not, thy soul prospereth — In faith, love, and every virtue. For I rejoiced greatly when the brethren — Who went to the church, of which thou art a member; came back and testified of the truth that is in thee — Thy faith, love, and other Christian graces; even as thou walkest in the truth — Adornest the gospel by an exemplary conduct, and all good works. The apostle emphatically terms Gaius’s joining works of charity with faith in the doctrines of the gospel, the truth that was in him. For there is no true faith without good works: it always produces good works: neither are any works good but such as proceed from faith. These two joined constitute the truth of religion. For I have, &c. — That is, nothing gives me greater joy, than to hear that my children walk in the truth — Such is the spirit of every true Christian pastor. It seems probable by this, as has been intimated above, that Gaius was converted by St. John. Hence, in speaking to him, he uses the tender style of paternal love, and his calling him one of his children, when writing under the character of the elder, has peculiar beauty and propriety.

3. For—Giving reason for assuming that his soul was all right; namely, his accepting and aiding John’s missionaries of truth, instead of the errorists. The brethren came—The missionaries sent by John, who returned from their first mission into Asia Minor, back to Ephesus, and made report. Their report in regard to their entertainment by Gaius was such that our apostle rejoiced greatly. And he was induced thereby, on their starting for their second journey, to send by them this letter to Gaius.

V. 4. I have no greater joy than this-Such is the spirit of every true Christian pastor.

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

Verse 4. To hear that my children] From this it has been inferred that Caius was one of St. John’s converts, and consequently not the Corinthian Caius, who was converted, most probably, by St. Paul. But the apostle might use the term children here as implying those who were immediately under his pastoral care, and, being an old man, he had a right to use such terms in addressing his juniors both in age and grace; and there is much both of propriety and dignity in the appellation coming from such a person.

Verses 2-4. Beloved, I wish — Or, I pray, as eucomai is translated by Beza, Estius, Erasmus, Schmidius, Doddridge, and others. Above all things — Or, with respect to all things, as peri pantwn rather signifies; that thou mayest prosper and be in health — Namely, of body; even as, I doubt not, thy soul prospereth — In faith, love, and every virtue. For I rejoiced greatly when the brethren — Who went to the church, of which thou art a member; came back and testified of the truth that is in thee — Thy faith, love, and other Christian graces; even as thou walkest in the truth — Adornest the gospel by an exemplary conduct, and all good works. The apostle emphatically terms Gaius’s joining works of charity with faith in the doctrines of the gospel, the truth that was in him. For there is no true faith without good works: it always produces good works: neither are any works good but such as proceed from faith. These two joined constitute the truth of religion. For I have, &c. — That is, nothing gives me greater joy, than to hear that my children walk in the truth — Such is the spirit of every true Christian pastor. It seems probable by this, as has been intimated above, that Gaius was converted by St. John. Hence, in speaking to him, he uses the tender style of paternal love, and his calling him one of his children, when writing under the character of the elder, has peculiar beauty and propriety.

4. My children—This would seem to imply that John numbered Gaius among his own converts, and was rejoiced unspeakably at his constancy and zeal.

V. 5. Faithfully-Uprightly and sincerely.

Verse 5. Thou doest faithfully] piston poieiv. Kypke thinks that piston is put here for pistin, and that the phrase signifies to keep or preserve the faith, or to be bound by the faith, or to keep one’s engagements. Thou hast acted as the faith-the Christian religion, required thee to act, in all that thou hast done, both to the brethren at home, and to the strangers-the itinerant evangelists, who, in the course of their travels, have called at thy house. There is not a word here about the pilgrims and penitential journeys which the papists contrive to bring out of this text.

Verses 5-8. Beloved, thou doest faithfully — Uprightly and sincerely; or, as piston poieiv is more accurately rendered, thou dost a faithful thing; or a thing becoming a faithful person, or one who is a real believer; whatsoever thou doest to the brethren, and to strangers — To thy fellow- Christians, known to thee, and to those with whom thou hast had no acquaintance. Who have born witness of thy charity before the church — The congregation with whom I now reside; whom — Which brethren or Christian strangers; if thou bring forward on their journey — Supplied with what is needful; after a godly sort — In a manner worthy of God, or from a principle of divine love, and correspondent to the relation in which you and they stand to him; thou shalt do well — How tenderly does the apostle enjoin this! Because that for his name’s sake — Out of zeal for his honour and interest; they went forth — To preach the gospel, abandoning their habitations, possessions, and callings; taking nothing of the Gentiles — Among whom they laboured, toward their support, that they might take off all suspicion of their being influenced by mercenary motives. We, therefore — Who do not undertake expensive journeys for the sake of preaching the gospel, and who have any habitation of our own; ought to receive such — Hospitably and respectfully; that — If Divine Providence do not give us opportunities of laying ourselves out, as they do, in the exercise of the ministerial office; we might — Though in a lower degree; be fellow-helpers to the truth — Which they preach, and may be entitled, through divine grace, to a share in their reward.

5. Faithfully—A faithful thing; a thing inspired by a true faith. Brethren… strangers—In apposition, as both meaning the same persons. The brethren were evangelists of John, but strangers to Gaius. He entertained them, not as old acquaintances, nor from pure hospitality in general; but because they were Christian itinerants authenticated by the apostle.

V. 6. Who have testified of thy love before the church-The congregation with whom I now reside.

Whom if thou send forward on their journey-Supplied with what is needful.

Thou shalt do well-How tenderly does the apostle enjoin this!

Verse 6. Which have borne witness of thy charity] Of thy love and benevolence.

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

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

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

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

Verses 5-8. Beloved, thou doest faithfully — Uprightly and sincerely; or, as piston poieiv is more accurately rendered, thou dost a faithful thing; or a thing becoming a faithful person, or one who is a real believer; whatsoever thou doest to the brethren, and to strangers — To thy fellow- Christians, known to thee, and to those with whom thou hast had no acquaintance. Who have born witness of thy charity before the church — The congregation with whom I now reside; whom — Which brethren or Christian strangers; if thou bring forward on their journey — Supplied with what is needful; after a godly sort — In a manner worthy of God, or from a principle of divine love, and correspondent to the relation in which you and they stand to him; thou shalt do well — How tenderly does the apostle enjoin this! Because that for his name’s sake — Out of zeal for his honour and interest; they went forth — To preach the gospel, abandoning their habitations, possessions, and callings; taking nothing of the Gentiles — Among whom they laboured, toward their support, that they might take off all suspicion of their being influenced by mercenary motives. We, therefore — Who do not undertake expensive journeys for the sake of preaching the gospel, and who have any habitation of our own; ought to receive such — Hospitably and respectfully; that — If Divine Providence do not give us opportunities of laying ourselves out, as they do, in the exercise of the ministerial office; we might — Though in a lower degree; be fellow-helpers to the truth — Which they preach, and may be entitled, through divine grace, to a share in their reward.

6. Before the church—Their report from their first mission was not to John alone, but before the metropolitan church of Ephesus. So that Gaius’s benefaction had gained for him an illustrious recognition. If thou bring forward—If on their second mission, to which I commend them in this letter. Bring forward—Forward them from thy home on their farther way, furnishing them counsel, guidance, and material aid. After a godly sort—Literally, worthily of God, whose ministers and revealers they are to the Gentiles.

V. 7. They went forth-To preach the gospel.

Verse 7. For his name’s sake they went forth] For the sake of preaching the Gospel of the grace of God, and making known JESUS to the heathen. Taking nothing of the Gentiles.] Receiving no emolument for their labour, but in every respect showing themselves to be truly disinterested. Sometimes, and on some special occasions, this may be necessary; but the labourer is worthy of his hire is the maxim of the author of Christianity. And those congregations of Christians are ever found to prize the Gospel most, and profit most by it, who bear all expenses incident to it, and vice versa.

But some construe exhlqon, they went out, with apo twn eqnwn, from the Gentiles, or rather by the Gentiles, and give the passage this sense: They went out, i.e., were driven out by the Gentiles, taking nothing with them, i.e., leaving all their property behind, so that they were in a state of great destitution. A curious reading here, eqnikwn, heathenish men, for eqnwn, Gentiles, which latter might imply those who were converted from among the Gentiles, while the sense of the other term seems to be restrained to those who were still unconverted, may seem to strengthen the above interpretation; and although the construction seems rather harsh, yet it is not, on the whole, unlikely. The reading above referred to is that of the most ancient and reputable MSS. That to be driven out or expelled is one scriptural meaning of the verb exercomai, see Matthew 8:32: And when they were come out, oi de exelqontevv, and when they were DRIVEN OUT. Matthew 12:43: When the unclean spirit is gone out, exelqh, is DRIVEN OUT. See Mark 5:13; 7:29: The devil is gone out of thy daughter, exelhluqe, is EXPELLED. Mark 9:29: This kind can come forth by nothing en oudeni dunatai exelqein, can be DRIVEN OUT by nothing, but by prayer and fasting. Luke 8:2: Mary Magdalene; out of whom went, afhJv daimonia epta exelhluqei, out of whom were CAST, seven demons. See also 1 John 2:19; Revelation 3:12; and Schleusner, in voc. exercomai.

Verses 5-8. Beloved, thou doest faithfully — Uprightly and sincerely; or, as piston poieiv is more accurately rendered, thou dost a faithful thing; or a thing becoming a faithful person, or one who is a real believer; whatsoever thou doest to the brethren, and to strangers — To thy fellow- Christians, known to thee, and to those with whom thou hast had no acquaintance. Who have born witness of thy charity before the church — The congregation with whom I now reside; whom — Which brethren or Christian strangers; if thou bring forward on their journey — Supplied with what is needful; after a godly sort — In a manner worthy of God, or from a principle of divine love, and correspondent to the relation in which you and they stand to him; thou shalt do well — How tenderly does the apostle enjoin this! Because that for his name’s sake — Out of zeal for his honour and interest; they went forth — To preach the gospel, abandoning their habitations, possessions, and callings; taking nothing of the Gentiles — Among whom they laboured, toward their support, that they might take off all suspicion of their being influenced by mercenary motives. We, therefore — Who do not undertake expensive journeys for the sake of preaching the gospel, and who have any habitation of our own; ought to receive such — Hospitably and respectfully; that — If Divine Providence do not give us opportunities of laying ourselves out, as they do, in the exercise of the ministerial office; we might — Though in a lower degree; be fellow-helpers to the truth — Which they preach, and may be entitled, through divine grace, to a share in their reward.

7. His name’s sake—Literally, for the name, they went forth; that is the name above every name, of Jesus. Went forth—As holy itinerants, commissioned by the apostle, and preaching Jesus. Taking nothing— Receiving no compensation, and no payment of expenses. Gentiles— Among whom, rather than among Jews, their course of journey lay.

V. 8. To receive-With all kindness.

The truth-Which they preach.

Verse 8. We therefore ought to receive such] Those who are persecuted for righteousness’ sake, and have professed the truth at the hazard of their lives, and the loss of all their worldly substance. Instead of apolambanein, to receive, the most ancient and reputable MSS. have upolambanein, to take up, undertake for, or kindly receive. Fellow helpers to the truth] And thus encourage the persecuted, and contribute to the spread and maintenance of the Gospel.

Verses 5-8. Beloved, thou doest faithfully — Uprightly and sincerely; or, as piston poieiv is more accurately rendered, thou dost a faithful thing; or a thing becoming a faithful person, or one who is a real believer; whatsoever thou doest to the brethren, and to strangers — To thy fellow- Christians, known to thee, and to those with whom thou hast had no acquaintance. Who have born witness of thy charity before the church — The congregation with whom I now reside; whom — Which brethren or Christian strangers; if thou bring forward on their journey — Supplied with what is needful; after a godly sort — In a manner worthy of God, or from a principle of divine love, and correspondent to the relation in which you and they stand to him; thou shalt do well — How tenderly does the apostle enjoin this! Because that for his name’s sake — Out of zeal for his honour and interest; they went forth — To preach the gospel, abandoning their habitations, possessions, and callings; taking nothing of the Gentiles — Among whom they laboured, toward their support, that they might take off all suspicion of their being influenced by mercenary motives. We, therefore — Who do not undertake expensive journeys for the sake of preaching the gospel, and who have any habitation of our own; ought to receive such — Hospitably and respectfully; that — If Divine Providence do not give us opportunities of laying ourselves out, as they do, in the exercise of the ministerial office; we might — Though in a lower degree; be fellow-helpers to the truth — Which they preach, and may be entitled, through divine grace, to a share in their reward.

Ver. 8. We ought to be fellow-helpers to the truth. The apostle is here speaking of primitive missionaries, and the encouragement they should receive from their brethren. They are engaged in the arduous work of disseminating the gospel among the nations, have many sacrifices to make, many privations to endure, and need the sympathy and assistance of all who know and love the truth. These missionaries went forth, taking nothing of the gentiles to whom they were sent, lest their zeal should be suspected of being influenced by mercenary motives; and so defeat the object of their mission. Gaius is therefore commended for having entertained them at his house, and is encouraged to help them forward on their journey, that he might be a fellow-helper to the truth. Modern missionaries are placed in similar circumstances, and are entitled to the countenance and support of the christian world, provided only that their motives are equally pure and disinterested, and their object neither more nor less than the dissemination of the truth, or to show unto men the true way of salvation.

We ought to become their fellow-helpers by prayer and supplication on their behalf, that they may be fitted and strengthened for their work, that they may be directed and supported under all their difficulties, and that their labours may be crowned with abundant success. This is the least we can do on their behalf, and it is what every one may do, if he can do no more. The great apostle of the gentiles, aided by all the powers of inspiration, felt nevertheless his need of the succours of a praying people. “I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together in your prayers to God for me.” Romans 15:30. Our assistance also is demanded on their behalf, by contributing liberally for their maintenance and support, while labouring in sultry climes, or in foreign lands. In this case we may say to all classes of christians what David said to the people when the temple was to be erected, Arise therefore, and be doing; let the gold, the silver, and the brass be without number; and the Lord be with you. 1 Chronicles 22:16.

8. Therefore—In view of their unpaid labours and need of supplies, Christians should support the missionaries if Gentiles or pagans do not. Fellow-helpers—Of the missionaries. Ordinary Christians cannot go on missions in their own persons; but they can become fellow-helpers by paying missionary expenses.

V. 9. I wrote to the church-Probably that to which they came. But Diotrephes-Perhaps the pastor of it.

Who loveth to have the preeminence among them-To govern all things according to his own will.

Receiveth us not-Neither them nor me. So did the mystery of iniquity already work!

Verse 9. I wrote unto the Church.] The Church where Caius was; but Diotrephes, who loveth to have the pre-eminence, filoprwteuwn, who loves the presidency, or chief place in the Church. He was doubtless an officer in the Church, at least a deacon, probably a bishop; and, being one, he magnified himself in his office; he loved such eminence, and behaved himself haughtily in it.

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

Verses 9-11. I wrote — Or have written; to the church — Probably that to which they came; but Diotrephes &c. — As if he had said, But I fear lest my letter should not produce the desired effect; for Diotrephes, perhaps the pastor of it, who loveth to have the pre-eminence among them — To govern all things according to his own will; receiveth us not — Neither them nor me; or, does not acknowledge my authority as an apostle of Christ. So did the mystery of iniquity already begin to work! As six or seven MSS. read here, egraya an, a reading which is followed by the Vulgate, the Syriac, and the Coptic versions, Macknight, supposing it to be the genuine reading, renders the clause, I would have written; remarking, that the letters which the apostles wrote to the churches, were all sent to the bishops and elders in those churches, to be by them read to the people in their public assemblies. So that “if Diotrephes was a bishop or elder of the church to which St. John would have written, the apostle might suspect that that imperious, arrogant man, would have suppressed his letter; consequently, to have written to a church of which he had usurped the sole government, would have answered no good purpose.” Wherefore, if I come — As I hope I quickly shall; I will remember — Or, as upomnhsw more properly signifies, I will bring to remembrance; his deeds which he practiseth, prating against us — Both them and me; with malicious words — As if I were not an apostle, but had assumed that office. “In thus speaking, the writer of this epistle showed himself to be Diotrephes’s superior. It is therefore highly probable that the writer of it was not the person called by the ancients John the presbyter, but John the apostle. Heuman and Lardner are of opinion the apostle only meant that he would put Diotrephes in mind of his evil deeds, and endeavour to persuade him to repent of them by mild admonitions. But there is no occasion to give a mild sense to the apostle’s words: for, allowing that John threatened to punish Diotrephes for his insolence, in prating against him with malicious words, and for his uncharitableness in refusing to entertain and assist the brethren and the strangers, his threatenings did not proceed from resentment, but from zeal for the interests of religion, in which he is to be commended; because, as Whitby remarks on this verse, ‘private offences against ourselves must be forgiven and forgotten; but when the offence is an impediment to the faith, and very prejudicial to the church, it is to be opposed and publicly reproved.’” — Macknight. Neither doth he himself receive the brethren — Though he knows they come from us; and forbiddeth them that would — Receive them, to do it; and casteth them — Who entertain them contrary to his orders; out of the church. But as for thee, beloved, follow — Or imitate; not that which is evil — In Diotrephes, or any one; but that which thou seest to be good in those with whom thou art acquainted; that is, behold such a conduct as that of Diotrephes with a just abhorrence, and act according to that model of humility and condescension which you have seen in others. He that doeth good — From a proper principle, namely, from love to God, in obedience to his will, and with a view to his glory; is of God — He knows God, and, as one of his people, imitates him; but he that doeth evil — That harbours unkind tempers in his heart, and acts in an unfriendly manner toward the servants of Christ, in their wants and necessities, whatever high notions he may entertain of himself, hath not seen or known God — But is evidently ignorant of his perfections and of his will, and even an enemy to him.

9. I wrote—Perhaps in a letter sent by these missionaries on their first tour. The church—Of the city where Gaius resided. The letter doubtless commended the missionaries to the entire Church, but met with rejection from Diotrephes. We suppose that in a full sense the word church included the entire body of Christians in the city. Yet it consisted of separate congregations, each perhaps under its own elder or pastor, and each would be called a church. The period of great church buildings had not commenced. One congregation would worship in a private house, (Romans 16:5,) another in a hired hall, (Acts 19:9,) a third in a synagogue, (James 2:2.) But Diotrephes, an elder over one of these congregations, rejected the apostle’s letter and authority. Loveth to have the pre-eminence—Literally, making himself first. He would be master and supreme in his own congregation. He would obey none of these mandates from Ephesus, even though from an apostle. He was an independent, a high congregationalist. Bede says, that he was “a heresiarch of that time, proud and insolent, preferring, by maintaining novelties, to usurp the primacy of knowledge to himself than to listen humbly to the ancient doctrines of John.” Alford denies the possibility of his heresy, and maintains that he was simply “an ambitious man, who wished that not the apostle, but himself, should rule the Church.” But certainly he would not reject the apostle but upon some doctrinal ground. And that he was tinctured with the antinomianism arising from finding all sin in matter, will appear from verse 11. Receiveth us not—By us is meant primarily the apostle himself, through his letters and messengers; yet inclusively, the whole party of apostolic Christians and Christianity.

V. 10. He prateth against us-Both them and me, thereby endeavouring to excuse himself.

Verse 10. If I come, I will remember] I will show him the authority which, as an apostle of Jesus Christ, I possess.

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

Verses 9-11. I wrote — Or have written; to the church — Probably that to which they came; but Diotrephes &c. — As if he had said, But I fear lest my letter should not produce the desired effect; for Diotrephes, perhaps the pastor of it, who loveth to have the pre-eminence among them — To govern all things according to his own will; receiveth us not — Neither them nor me; or, does not acknowledge my authority as an apostle of Christ. So did the mystery of iniquity already begin to work! As six or seven MSS. read here, egraya an, a reading which is followed by the Vulgate, the Syriac, and the Coptic versions, Macknight, supposing it to be the genuine reading, renders the clause, I would have written; remarking, that the letters which the apostles wrote to the churches, were all sent to the bishops and elders in those churches, to be by them read to the people in their public assemblies. So that “if Diotrephes was a bishop or elder of the church to which St. John would have written, the apostle might suspect that that imperious, arrogant man, would have suppressed his letter; consequently, to have written to a church of which he had usurped the sole government, would have answered no good purpose.” Wherefore, if I come — As I hope I quickly shall; I will remember — Or, as upomnhsw more properly signifies, I will bring to remembrance; his deeds which he practiseth, prating against us — Both them and me; with malicious words — As if I were not an apostle, but had assumed that office. “In thus speaking, the writer of this epistle showed himself to be Diotrephes’s superior. It is therefore highly probable that the writer of it was not the person called by the ancients John the presbyter, but John the apostle. Heuman and Lardner are of opinion the apostle only meant that he would put Diotrephes in mind of his evil deeds, and endeavour to persuade him to repent of them by mild admonitions. But there is no occasion to give a mild sense to the apostle’s words: for, allowing that John threatened to punish Diotrephes for his insolence, in prating against him with malicious words, and for his uncharitableness in refusing to entertain and assist the brethren and the strangers, his threatenings did not proceed from resentment, but from zeal for the interests of religion, in which he is to be commended; because, as Whitby remarks on this verse, ‘private offences against ourselves must be forgiven and forgotten; but when the offence is an impediment to the faith, and very prejudicial to the church, it is to be opposed and publicly reproved.’” — Macknight. Neither doth he himself receive the brethren — Though he knows they come from us; and forbiddeth them that would — Receive them, to do it; and casteth them — Who entertain them contrary to his orders; out of the church. But as for thee, beloved, follow — Or imitate; not that which is evil — In Diotrephes, or any one; but that which thou seest to be good in those with whom thou art acquainted; that is, behold such a conduct as that of Diotrephes with a just abhorrence, and act according to that model of humility and condescension which you have seen in others. He that doeth good — From a proper principle, namely, from love to God, in obedience to his will, and with a view to his glory; is of God — He knows God, and, as one of his people, imitates him; but he that doeth evil — That harbours unkind tempers in his heart, and acts in an unfriendly manner toward the servants of Christ, in their wants and necessities, whatever high notions he may entertain of himself, hath not seen or known God — But is evidently ignorant of his perfections and of his will, and even an enemy to him.

Ver. 10. Neither doth he himself receive the brethren, the accredited ministers, and forbiddeth them that would, and casteth them out of the church. Here is the rise of antichrist, having affinity with the tyranny of the Roman pontiff. The cares of discipline are paternal and salutary. An elder in Christ should act with the spiritual family, as the head acts with all the members of the natural body. There probably was some disputes between the jewish and the gentile converts which Diotrephes might urge; but John imputes his conduct to the love of power. The Lord, says Eusebius, raised up a number of evangelical men, who imitated the apostles in their life and doctrine. By consequence, the rejection of such men, would be accounted in early days a very unbrotherly action, and a violation of the laws of custom founded upon apostolic example.

10. Remember his deeds—Compare the terrible apostolic threats of St. Paul, in 1 Corinthians 4:19-21. Prating—The Greek word implies a certain full flow, or fluency, of contemptuous languages. Malicious—Not only hostile, but intrinsically evil words. Casteth… out of the church— He had such a mastery over his own congregation that he was able to excommunicate the apostolic believers, in spite of such men as Demetrius and Gaius in the same or other congregations of the church.

V. 11. Follow not that which is evil-In Diotrephes. But that which is good-In Demetrius.

He hath not seen God-Is a stranger to him.

Verse 11. Follow not that which is evil] mm mimou to kakon. Do not imitate that wicked man, i.e., the conduct of Diotrephes; be merciful, loving, and kind. For whatever profession any man may make, it will ever appear that he who doeth good is of God-he alone is the person who uses rightly the grace received from God, and he alone shall enjoy the Divine approbation;

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

Verses 9-11. I wrote — Or have written; to the church — Probably that to which they came; but Diotrephes &c. — As if he had said, But I fear lest my letter should not produce the desired effect; for Diotrephes, perhaps the pastor of it, who loveth to have the pre-eminence among them — To govern all things according to his own will; receiveth us not — Neither them nor me; or, does not acknowledge my authority as an apostle of Christ. So did the mystery of iniquity already begin to work! As six or seven MSS. read here, egraya an, a reading which is followed by the Vulgate, the Syriac, and the Coptic versions, Macknight, supposing it to be the genuine reading, renders the clause, I would have written; remarking, that the letters which the apostles wrote to the churches, were all sent to the bishops and elders in those churches, to be by them read to the people in their public assemblies. So that “if Diotrephes was a bishop or elder of the church to which St. John would have written, the apostle might suspect that that imperious, arrogant man, would have suppressed his letter; consequently, to have written to a church of which he had usurped the sole government, would have answered no good purpose.” Wherefore, if I come — As I hope I quickly shall; I will remember — Or, as upomnhsw more properly signifies, I will bring to remembrance; his deeds which he practiseth, prating against us — Both them and me; with malicious words — As if I were not an apostle, but had assumed that office. “In thus speaking, the writer of this epistle showed himself to be Diotrephes’s superior. It is therefore highly probable that the writer of it was not the person called by the ancients John the presbyter, but John the apostle. Heuman and Lardner are of opinion the apostle only meant that he would put Diotrephes in mind of his evil deeds, and endeavour to persuade him to repent of them by mild admonitions. But there is no occasion to give a mild sense to the apostle’s words: for, allowing that John threatened to punish Diotrephes for his insolence, in prating against him with malicious words, and for his uncharitableness in refusing to entertain and assist the brethren and the strangers, his threatenings did not proceed from resentment, but from zeal for the interests of religion, in which he is to be commended; because, as Whitby remarks on this verse, ‘private offences against ourselves must be forgiven and forgotten; but when the offence is an impediment to the faith, and very prejudicial to the church, it is to be opposed and publicly reproved.’” — Macknight. Neither doth he himself receive the brethren — Though he knows they come from us; and forbiddeth them that would — Receive them, to do it; and casteth them — Who entertain them contrary to his orders; out of the church. But as for thee, beloved, follow — Or imitate; not that which is evil — In Diotrephes, or any one; but that which thou seest to be good in those with whom thou art acquainted; that is, behold such a conduct as that of Diotrephes with a just abhorrence, and act according to that model of humility and condescension which you have seen in others. He that doeth good — From a proper principle, namely, from love to God, in obedience to his will, and with a view to his glory; is of God — He knows God, and, as one of his people, imitates him; but he that doeth evil — That harbours unkind tempers in his heart, and acts in an unfriendly manner toward the servants of Christ, in their wants and necessities, whatever high notions he may entertain of himself, hath not seen or known God — But is evidently ignorant of his perfections and of his will, and even an enemy to him.

11. Beloved—Repeated from verses 2 and 5, as now furnishing a monitory lesson from the narrative of Diotrephes’s conduct. Evil… good—The difference between Diotrephes and the apostle was not a mere question of party, or even of non-essential doctrine, but of intrinsic goodness and badness, of holiness and wickedness. Doeth good—Not the falsely regenerate in evil-doing, but he that doeth good is of God. This clearly implies that Diotrephes held to a Nicolaitan regeneration, allowing of a doing evil and yet being of God. This was a total depravation and falsification of Christianity. Seen God—As he is, the truly pure God, seen by the spiritual eye of true faith. The holiness of the Christian is at one with the holiness of the truly holy God.

V. 12. And from the truth itself-That is, what they testify is the very truth.

Yea, we also bear testimony-I and they that are with me.

Verse 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.

Verse 12. Demetrius, on the contrary, hath good report — Hath a good testimony from all that know him; and of the truth — The gospel; itself — His temper and conduct being conformable to its precepts, and he having exerted himself greatly to propagate it. Yea, and we also bear record — I, and they that are with me; and ye know that our record is true — That every commendation I give is well founded.

12. Demetrius—Elder or pastor, as we suppose, of another congregation of the Pergamos Church. Of the truth itself—He was certified by men as adhering to the truth; and the truth itself, by agreeing with his faith and doctrine, attested and bore record of his genuineness. Our record is true—Being that of an original witness of Christ. See our notes on 1 John 1:1.

Verse 13. I had many things to write] That is, I have many things that I might write; but having the hope of seeing thee shortly, I will not commit them to paper. Ink and pen are here mentioned; paper and ink in the preceding epistle.

Verses 13, 14. I had many other things to write — To communicate to thee concerning the affairs of your church, and concerning Diotrephes; but I will not — I am not minded; to write unto thee with ink and pen — Meaning, probably, lest this letter should fall into hands who might make an improper use of it. But I trust I shall shortly see thee — Lardner conjectures that John did actually visit Gaius; and adds, I please myself with the supposition that his journey was not in vain, but that Diotrephes submitted and acquiesced in the advices and admonitions of the apostle. Peace be to thee — And every desirable blessing, from God our Father, and Christ Jesus our Lord. Our friends salute thee — Our translators have inserted the word our in this clause without any authority. The apostle’s words are oi filoi, the friends, an expression nowhere else found in Scripture; but it applies excellently to the primitive Christians, as it denotes, in the strongest manner, the love which, in the first ages, subsisted among the true disciples of Christ. Greet the friends by name — That is, in the same manner as if I had named them one by one. The apostle, by sending a salutation to the faithful disciples of Christ, who were in the church of which Gaius was a member, and who were living together in great love, showed his paternal and affectionate regard for them, and encouraged them to be steadfast in their adherence to the truth and grace of the gospel, and to walk worthy of it.

13. Many things to write—Compare note on 2 John 1:12. Pen—The calamus or reed.

V. 14. Salute the friends by name-That is, in the same manner as if I had named them one by one. The word friend does not often occur in the New Testament, being swallowed up in the more endearing one of brother.

Verse 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 Ægean Sea.

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

Instead of filoi and filouv, friends, the Codex Alexandrinus and several others read adelfoi and adelfouv, 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. ÆTHIOPIC.-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 kaqolikov 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.

Verses 13, 14. I had many other things to write — To communicate to thee concerning the affairs of your church, and concerning Diotrephes; but I will not — I am not minded; to write unto thee with ink and pen — Meaning, probably, lest this letter should fall into hands who might make an improper use of it. But I trust I shall shortly see thee — Lardner conjectures that John did actually visit Gaius; and adds, I please myself with the supposition that his journey was not in vain, but that Diotrephes submitted and acquiesced in the advices and admonitions of the apostle. Peace be to thee — And every desirable blessing, from God our Father, and Christ Jesus our Lord. Our friends salute thee — Our translators have inserted the word our in this clause without any authority. The apostle’s words are oi filoi, the friends, an expression nowhere else found in Scripture; but it applies excellently to the primitive Christians, as it denotes, in the strongest manner, the love which, in the first ages, subsisted among the true disciples of Christ. Greet the friends by name — That is, in the same manner as if I had named them one by one. The apostle, by sending a salutation to the faithful disciples of Christ, who were in the church of which Gaius was a member, and who were living together in great love, showed his paternal and affectionate regard for them, and encouraged them to be steadfast in their adherence to the truth and grace of the gospel, and to walk worthy of it.

Ver. 14. Peace be to thee. This is the first and last of blessings which God pronounces on the church.

14. By name—Says Bengel, “just as if their names were written.” But as John knew the Church only by occasional visitations, and is writing only a private letter, he sends greeting not to the Church generally, but only to the special friends whom Gaius well knew, and to whom he would show this epistle.