Critical and Explanatory Commentary on the Whole Bible by Robert Jamieson, A. R. Fausset, and David Brown: 3 John.
The Third General Epistle of John. Commentary by A. R. Fausset.
INTRODUCTION
Authenticity.--That these two Epistles (2 John and 3 John) were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from Irenaeus [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." Dionysius of Alexandria (in Eusebius [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. Alexander of Alexandria cites 2Jo 10, 11, as John's [Socrates, Ecclesiastical History, 1.6]. Cyprian [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The Muratori fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and Cosmas Indicopleustes in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But Ephrem the Syrian quotes the Second Epistle of John. Eusebius [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1; 3Jo 1). Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." Jerome [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, Papias, in Eusebius [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus Cyril of Jerusalem, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So Gregory Nazianzen, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which Origen notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.
To whom addressed.--The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Ac 19:20), or Gaius of Corinth (Ro 16:23; 1Co 1:14), or Gaius of Derbe (Ac 20:4), it is hard to decide. Mill believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1.
The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1). And it closes, "The children of thy elect sister greet thee" (2Jo 13). Now, 1Pe 1:1, 2, addresses the elect in Asia, etc., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clement of Alexandria) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. Neander, Alford, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.
Date and place of writing.--Eusebius [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 9, 10).
3 JOHN CHAPTER 1
3Jo 1-14. Address: Wish for Gaius' Prosperity: Joy at His Walking in the Truth. Hospitality to the Brethren and Strangers the Fruit of Love. Diotrephes' Opposition and Ambition. Praise of Demetrius. Conclusion.
Verse 1.
I -- emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle.
love in the truth -- (2Jo 1). "Beloved" is repeated often in this Epistle, indicating strong affection (3Jo 1, 2, 5, 11).
Verse 2.
above all things -- Greek, "concerning all things": so Alford: in all respects. But Wahl justifies English Version (compare 1Pe 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 (3Jo 3) that Gaius was in bad health, and was tried in other ways (3Jo 10), to which the wish, 3Jo 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 (3Jo 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 Mt 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 (3Jo 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 (3Jo 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, 3Jo 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 (3Jo 8, 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 (3Jo 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 (3Jo 8, 10; compare Mt 10:40).
Verse 10.
if I come -- (3Jo 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 (3Jo 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, 2Co 11:22; Php 3:2, 5, 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 (3Jo 9, 10).
but ... good -- as manifested in Demetrius (3Jo 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), etc. 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].