       
GILL'S COMMENTARY - THIRD JOHN
3 John 1:1
The elder unto the well beloved Gaius
The
elder is the writer of the epistle, the Apostle John, who so
styles himself on account of his age, and office, as in the
preceding epistle. The person to whom he writes is "the well
beloved Gaius"; not that Gaius, who was the Apostle Paul's
host, (Romans
16:23) , for though their characters agree, being both
hospitable men, yet neither the place nor time in which they
lived. The Apostle Paul's Gaius lived at Corinth, this is in
some place near to Ephesus, for the apostle in his old age
purposed to come and see him shortly; the other was
contemporary with Paul, this with John; there were thirty or
forty years difference between them: besides, the Corinthian
Gaius was baptized by Paul, and was doubtless one of his
spiritual children, or converts, whereas this Gaius was one of
the Apostle John's spiritual children, (3 John
1:4) ; nor does he seem to be the same with Gaius of
Macedonia, (Acts
19:29) , or with Gaius of Derbe, (Acts
20:4) , who seem to be two different persons by their
country, though both companions in travel of the Apostle Paul;
for which reason, as well as the time of their living, neither
of them can be this Gaius, who was a settled housekeeper, and
resided at some certain place. His name is a Roman name, and
the same with Caius, though he seems to have been a Jew, as he
might, it being usual with the Jews in other countries to take
Gentile names. His character is, that he was "well beloved";
that is, of God, as it appears he was from the grace bestowed
on him, from the prosperous estate of his soul, and from the
truth that was in him, and his walking in it; and of the Lord
Jesus Christ, for the same reasons; and also of all the
brethren and saints that knew him; he being a person not only
truly gracious, and of faithfulness and integrity, but of
great liberality and beneficence, which must gain him much
love and esteem among them; and he was well beloved by the
Apostle John; and so the Syriac version renders it, "to my
beloved Gaius": though his love to him is expressed in the
following clause,
whom I love in the truth;
as being in it,
or for the sake of it, or truly and sincerely; (See Gill on
1:1).
3 John 1:2
Beloved, I wish above all things that thou mayest
prosper,
&c.] 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.
3 John 1:3
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 (2 John
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.
3 John 1:4
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.
3 John 1:5
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.
3 John 1:6
Which have borne witness of thy charity before the
church,
&c.] 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 (Acts
15:3) (20:38)
(21:5)
(Romans
15:24) (1 Corinthians
16:6,11) (2 Corinthians
1:16) (Titus
3:13) , and is used by the Septuagint in the same sense as
here, and in the above places, in (Genesis
18:16) ; where it is said, that "Abraham went with them
(the angels) to bring them on in the way", (Mxlvl) , "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, (Nwhyawwlal) , "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 (Titus
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.
3 John 1:7
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".
3 John 1:8
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".
3 John 1:9
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 F1;
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 (Acts
20:17,28) (Philippians
1:1) . 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.
FOOTNOTES:
F1 Vid.
Fabricii Bibliograph. Antiqu. p. 211.
3 John 1:10
Wherefore, if I come
Where both Gaius and
Diotrephes lived, as he trusted he should shortly, (3 John
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 (John
9:34,35) .
3 John 1:11
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) (Isaiah
6:5) , 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 (1 John
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.
3 John 1:12
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, (Acts
19:24) ; though not the same person; or else one that also
was a member of the same church with Gaius and Diotrephes; and
he being kind and beneficent, obtained a good report of the
generality of men, not only of the brethren, but of those that
were without; for a liberal man is universally respected. The
Syriac version adds, "and of the church itself"; as distinct
from all men, or the generality of the men of the world:
and of the truth itself;
that is, whoever
speaks truth must give him a good character, for this cannot
be understood with any propriety of the Gospel, nor of Jesus
Christ:
yea, and we also bear record;
or a
testimony to the character of Demetrius; that is, I, John, the
apostle, and the saints at Ephesus:
and ye know that our record is
true;
faithful, and to be depended upon. The
Alexandrian copy, and several others, read, "thou knowest", as
does also the Vulgate Latin version, which seems most
agreeable, since this epistle is directed to a single person;
compare this with (John
19:35) ; and it will give a further proof of this epistle
being the Apostle John's.
3 John 1:13
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.
33 John 1:14
But I trust I shall shortly see
thee
Either at Ephesus, where John was, or rather
at the place where Gaius lived, see (3 John
1:10) ;
and we shall speak face to face;
freely
and familiarly converse together about these things, which
were not thought proper to be committed to writing:
peace [be] to thee;
which was the usual
form of salutation with the Jews, and John was one; (See
Gill on 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".
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