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]. Next: Jude Introduction

Verse 2

Beloved, I wish above all things that thou mayest prosper,.... Or succeed in all temporal affairs, in the business of life, in which he was; and as success of this sort depends upon the blessing of God, which maketh rich, it is to be wished and prayed for from him: and be in health; that is, of body, which above all things above all outward mercies, is the most desirable; for without this, what are the richest dainties, the largest possessions, or the best of friends? without this there can be no comfortable enjoyment of either of them; and therefore of this sort of mercies, it is in the first place, and above all others, to be wished for, and desired by one friend for another. The rule and measure of this wish is according to the prosperity of his soul, even as thy soul prospereth: the soul is diseased with sin, and may be said to be in good health, when all its iniquities are forgiven; and may be said to prosper, when having a spiritual appetite for the Gospel, the sincere milk of the word, it feeds upon it, is nourished by it, and grows thereby; when it is in the lively exercise of faith, hope, and love; when spiritual knowledge is increased, or it grows in grace, and in the knowledge of Christ Jesus; when the inward man is renewed day by day with fresh strength; and when it enjoys communion with God, has the light of his countenance, and the joys of his salvation; and when it is fruitful in every good work.

Verse 3

For I rejoiced greatly when the brethren came,.... From the place where Gaius lived, to that where John now resided; these brethren seem to be preachers of the word, who travelled from place to place to spread the Gospel: and testified of the truth that is in thee; either of Christ, who was formed in him; or of the Gospel, which had a place in his heart; or of the truth of grace that was in him, as well as of that faithfulness, integrity, and sincerity he appeared to be possessed of, being an Israelite indeed, and without guile: even as thou walkest in the truth: in Christ, and in the Gospel, and as became it, and with all uprightness; see Jo2 1:4; and this occasioned great joy in the apostle; as it is matter of joy to every one that truly loves Christ, and his Gospel; or has the true grace of charity in him, which envies not the gifts and graces of others, but rejoiceth in the truth, wherever it is found; and especially to the faithful ministers of the word, when they hear of the truth of grace in any souls, and that such continue walking in the truth of the Gospel, and particularly those who have been wrought upon under their ministry, as follows.

Verse 4

I have no greater joy,.... Nothing that causes greater joy. The Vulgate Latin version reads "grace" or "thanks"; and then the sense is, that he had nothing to be more thankful for: than to hear that my children walk in truth; meaning his spiritual children, those whose conversion he had been the instrument of; and among these it seems Gaius was one.

Verse 5

Beloved, thou doest faithfully,.... Or a faithful thing, and as became a faithful man, a believer in Christ; in all his beneficence and charity he acted the upright part; he did not do it in an hypocritical way, to be seen of men, and gain applause from them, but from a principle of love, and with a view to the glory of God: whatsoever thou doest to the brethren, and to strangers; which may design either different persons; and by "brethren" may be meant the poor brethren of the church that. Gaius belonged to, and others that were well known to him; and by "the strangers", not unconverted persons, but such of the saints as came from foreign parts, and travelled about to spread the Gospel, and enlarge the interest of Christ: or else the same persons may be intended, for the words may be read, as they are in the Alexandrian copy, and some others, and in the Vulgate Latin version, "what thou doest to the brethren, and this to strangers"; that is, as the Arabic version renders it, "to strange brethren"; or, as the Syriac version, "to the brethren, and especially them that are strangers"; so that Gaius was a very hospitable man, one that entertained and lodged strangers, and used them very civilly and courteously, with great liberality, and with much integrity and sincerity.

Verse 6

Which have borne witness of thy charity before the church,.... At Ephesus, where John was; these brethren and strangers coming thither, and being greatly affected with Gaius's kindness and liberality to them, could not forbear speaking of it to his praise, in the presence of the members of the church, as well as acquainted the Apostle John with it; the Syriac version reads, "before the whole church"; they bore testimony of his liberality in a very public manner And this the apostle mentions to encourage Gaius to go on, and continue in his kindness to the same persons, since they retained such a grateful sense of past favours; and whereas they were now returning back, he desires that he would give them some further assistance: whom if thou bring forward on their journey; the word here used signifies, to send on before, as in Act 15:3, and is used by the Septuagint in the same sense as here, and in the above places, in Gen 18:16; where it is said, that "Abraham went with them (the angels) to bring them on in the way", "to send them on", or "send them away"; dismiss them, take his leave of them in a friendly and honourable way. The Targums of Onkelos and Jonathan render it, "to accompany them"; and so this Greek word, which seems to answer to the Hebrew phrase, signifies an honourable accompanying, leading forth, and taking leave of friends; and so the apostle encourages Gaius to behave in like manner to the brethren and strangers; meaning, either by accompanying them in person, or by sending his servants along with them, both to direct them the way, and to secure them from danger, and chiefly by furnishing them with everything necessary for them; see Tit 3:13. And this he would have him do, after a godly sort; or "worthy of God"; in imitation of God, who is merciful, kind, and beneficent; or as it became him whom God had called by his grace to his kingdom and glory; or as it was fit and proper such servants of God, as those brethren were, should be used; and this would be doing well: thou shalt do well; what is grateful and well pleasing to God, and beautiful and lovely in the eyes of his people.

Verse 7

Because that for his name's sake they went forth,.... From Judea; either of their own accord to preach the Gospel, or being drove out by the unbelieving Jews, for professing the name of Christ; and be it which it will, there was good reason why they should be regarded, and especially since they did as follows, taking nothing of the Gentiles; even of those who were converted, though their preaching the Gospel, to whom they ministered, for of others, the unconverted Gentiles, they could not expect to receive; and this they did, as the apostles before them, because they would not be chargeable to them, and lest it should be thought they sought their own worldly interest, and not the good of souls and glory of Christ, and so a stumblingblock be laid in the way of the Gospel, to hinder the progress of it. The Ethiopic version reads this in the singular number, "and I went forth for his name's sake, taking nothing of the Gentiles".

Verse 8

We therefore ought to receive such,.... We who are Jews, that have believed in Christ, for such an one Gaius, it seems, as well, as the apostle, were, ought to receive such preachers of the word into our houses, and entertain them cheerfully, while they continue, and supply them with all necessaries when they depart: that we might be fellow helpers to the truth; that is, to the Gospel, and the propagation of it in the world: some are helpers to it, in preaching of it, by making use of the ministerial gifts bestowed upon them; and others are fellow helpers with them, to the same good work, by their purses, communicating freely to the support of those, who labour in the word and doctrine; and these latter have the honour to be co-workers, or fellow labourers with the former, as the word here used signifies. The Alexandrian copy reads, "fellow helpers to the church", that so the whole burden of taking care of these ministers might not lie upon them. The Vulgate Latin, Arabic, and Ethiopic versions read, "fellow helpers of the truth".

Verse 9

I wrote unto the church,.... Where Gaius was a member: those who take Gaius to be the same with Paul's host, and whom he baptized at Corinth, think the church at Corinth is here meant; but it seems rather to be meant of some church in Asia nearer Ephesus; nor is it likely that John's first epistle should be here intended, which makes no mention of relieving the brethren, the ministers of the Gospel, that came from Judea: and that this epistle should not be preserved, need not seem strange; for it cannot be thought that everything that was written by him to particular persons, or churches, should be continued. The Alexandrian copy and one of Stephens's read, "I wrote something to the church"; upon this head, concerning receiving and supporting ministers of the Gospel, and so prevents an objection that Gaius might make, why did he not write to the church about it? The Vulgate Latin version reads, "I should", or "would have wrote": and the Syriac version, "I desired", or "wished to have wrote"; suggesting, that though he had not wrote, yet it was much upon his mind, he had a great desire to it: but Diotrephes, who loveth to have the preeminence among them, receiveth us not; which hindered him from writing, or was the reason why he wrote now to Gaius since Diotrephes gave no heed to what he had wrote, suppressed his letter, and would not suffer it to be read to the brethren. This Diotrephes, by his name, which signifies one "nourished", or "brought up by Jupiter", was a Gentile; there was one of this name, who was one of the kings of Athens (a); and what may confirm this is, his slighting and rejecting the brethren that came from Judea: it is very likely he was more than a private member in the church, and that he was an officer, and it may be the pastor; and though there is a preeminence, which of right belongs to such an officer, as to preside over the church, to govern, guide, and direct, according to the laws of Christ, he being set over the church, as a ruler, governor, and guide; yet this may be carried too far, as it was by this man, who coveted more than was his due, and lorded it over God's heritage, ruled the flock with force and cruelty, and usurped a tyrannical power over them; whereas every thing in a church ought to be done, by pastor and people, in love, meekness, and with mutual consent. And it may be also, that he sought to have the preeminence over the rest of the elders of the church, for in those large churches there were oftentimes more elders and pastors than one; see Act 20:17. This ambitious spirit prevailed and obtained among the false teachers, who set up themselves at the head of parties, and above the apostles of Christ, and paved the way for antichrist, who assumed the title of universal bishop, which has introduced all the errors and impieties of the Romish church. Now this man such an ambitious, lordly, and governing spirit, received not the Apostle John, and those that were with him; meaning not their persons, for as yet he and they were not in person where he was; but his letter, his orders, and instructions; these he paid no regard to, concealed them from the church, and would not admit them to be read: or else the apostle's sense is, that he received not the brethren that came from him, and were recommended by him, and whom he affectionately loved, and who were near and dear to him as himself; and therefore not receiving them is interpreted by him as not receiving himself. (a) Vid. Fabricii Bibliograph. Antiqu. p. 211.

Verse 10

Wherefore, if I come,.... Where both Gaius and Diotrephes lived, as he trusted he should shortly, Jo3 1:14; I will remember his deeds which he doth; meaning, not only that he would tell him of them to his face, but make mention of them, and expose them to the whole church, and reprove him for them: and which are as follow, prating against us with malicious words; it is a common thing for ministers of the Gospel to be prated against, not only by the men of the world, but by professors of religion, and by such who call themselves preachers also; nor need it be wondered at, since John, an apostle of Christ, the beloved disciple, who was so harmless and inoffensive in his conversation, so kind and loving in his disposition and temper, so meek and humble in his deportment, and now in such an advanced age, was prated against by a Diotrephes: and what is said against Christ's ministers is no other than prating; silly, idle, trifling, and empty stuff, as the word used signifies; for want of greater things, they take up any little matter, and improve it against them; and this is often done with a malicious intent, to hurt their characters, spoil their usefulness, and render their ministry unprofitable. And not content herewith; with prating against the Apostle John, and the ministers with him, in this wicked way: neither doth he himself receive the brethren; the meaning is not, that he did not receive them into the church, for they were there, since afterwards mention is made of his casting them out from thence; but he did not receive them into his house, and entertain them as he ought to have done; for a minister of the Gospel, and a pastor of a church, ought to be hospitable, and given to hospitality, and entertain strangers, especially those who are brethren in Christ, and fellow ministers of the word: and the rather these were to be received, since they travelled about to spread the Gospel among the Gentiles, and took nothing of them. And this was not all, he not only did not receive them himself, and reject them, but was not willing that others should receive them: and forbiddeth them that would; on such who had a heart, as well as ability, to receive and entertain these poor brethren, he laid his injunctions, and gave them strict orders, in his lordly and tyrannical way, not to show any respect unto them; and casteth them out of the church; that is, he excommunicated them, either those that entertained them, or rather the brethren themselves; which was an abuse of the ordinance of excommunication, as that ordinance is abused, when any single person, a pastor, or any other, as here, assumes the power of doing it himself, and does it without the church; whereas it is a punishment or censure, to be inflicted by many, or to be done by the joint suffrage of the church; and when it is done in a wrong cause, for some small trifling matter, or none at all, and not in a case of heresy or immorality, obstinately persisted in; and when it is done from wrong principles, and with wrong ends, as to gratify the pride and passion of some; and not for the good of the person cast out, or to prevent others from falling into the same snare, or for the honour of religion, and the glory of God. The phrase seems to be taken from the Jews, who expressed their excommunication, or putting out of the synagogue, by a casting out; see Joh 9:34.

Verse 11

Beloved, follow not that which is evil,.... Follow not evil in general, it being hateful to God, contrary to his nature and will, and bad in itself, as well as pernicious in its consequences; and particularly follow not, or do not imitate the particular evil or evils in Diotrephes; as his pride, ambition, love of preeminence, and tyrannical government in the church, and especially his hard heartedness, cruelty, and inhospitality to the poor saints; and so the Arabic version reads, "do not imitate him in evil"; the examples of persons in office and authority have great influence, especially in cases of charity, when men can be excused thereby, and save their money, or be freed from an expense: but that which is good; follow and imitate that, be a follower of God, imitate him in acts of kindness and beneficence, be merciful as he is; copy the deeds of Jesus Christ, who went about doing good, and declared it to be more blessed to give than to receive; and tread in the steps of those good men, who have shown love to the name of Christ, by ministering to his saints; for though the apostle may mean everything that is good, which is to be followed and imitated in any, yet he chiefly designs acts of kindness and beneficence to poor saints and ministers: to which he encourages by the following, he that doeth good is of God; he is a child of God, he appears to be so, in that he is like to his heavenly Father, who is kind and merciful; he is born of God, he is passed from death to life, which his love to the brethren shows; he has the grace of God, and strength from Christ, and the assistance of the Spirit, without either of which he could not do that which is good: but he that doeth evil hath not seen God; has had no spiritual saving sight of God in Christ; for if he had, he would abhor that which is evil, and, with Job, abhor himself for it, and reckon himself, with Isaiah, as undone, Job 42:6, for such effects has the sight of God on the souls of men; such an one knows not God, nor what it is to have communion with him: for those who live in sin, in whom it is a governing principle, cannot have fellowship with God; nor has such an one ever felt the love of God in his soul, or been made a partaker of his grace, which would teach and constrain him to act otherwise. Compare this text with Jo1 3:10, which shows the Apostle John to be the writer of this epistle. The Ethiopic version reads, "shall not see God"; that is, hereafter, in the world to come.

Verse 12

Demetrius hath good report of all men, This man was of a quite different cast from Diotrephes, and therefore the apostle makes mention of him to Gaius, to be followed by him, and not the other; he was either the same with Demas, which is a contraction of this name, or the person that John sent from Ephesus with this letter: we read of an Ephesian of this name, Act 19:24; though not the same person; or else one that also was a member of the same church with Gaius and Diotrephes; and he being kind and beneficent, obtained a good report of the generality of men, not only of the brethren, but of those that were without; for a liberal man is universally respected. The Syriac version adds, "and of the church itself"; as distinct from all men, or the generality of the men of the world: and of the truth itself; that is, whoever speaks truth must give him a good character, for this cannot be understood with any propriety of the Gospel, nor of Jesus Christ: yea, and we also bear record; or a testimony to the character of Demetrius; that is, I, John, the apostle, and the saints at Ephesus: and ye know that our record is true; faithful, and to be depended upon. The Alexandrian copy, and several others, read, "thou knowest", as does also the Vulgate Latin version, which seems most agreeable, since this epistle is directed to a single person; compare this with Joh 19:35; and it will give a further proof of this epistle being the Apostle John's.

Verse 13

I have many things to write,.... With regard to churches, and particular persons, and concerning hospitality to the poor brethren: but I will not with ink and pen write unto thee; suggesting he should take another method of communicating his mind to him, which he next mentions.

Verse 14

But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see Jo3 1:10; and we shall speak face to face; freely and familiarly converse together about these things, which were not thought proper to be committed to writing: peace be to thee; which was the usual form of salutation with the Jews, and John was one; See Gill on Joh 20:19; our friends salute thee; or send their Christian salutation to thee, wishing all health and prosperity in soul and body; meaning the members of the church at Ephesus: the Arabic version reads, "thy friends"; such at Ephesus as had a particular knowledge of him, and affection for him. The Vulgate Latin version reads, "the friends": the members in general; and the Alexandrian copy reads, "the brethren"; and the Syriac version, our brethren: and then the epistle is closed thus, greet the friends by name; meaning those that were where Gaius lived, to whom the apostle sends his salutation, and desires it might be delivered to each of them, as if they had been mentioned by name. This and the epistle of James are the only epistles which are concluded without the word "Amen". Next: Jude Introduction

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 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).