Charles Ellicott Commentary 3 John 1:2-12

"Beloved, I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth. For I rejoiced greatly, when brethren came and bare witness unto thy truth, even as thou walkest in truth. Greater joy have I none than this, to hear of my children walking in the truth. Beloved, thou doest a faithful work in whatsoever thou doest toward them that are brethren and strangers withal; who bare witness to thy love before the church: whom thou wilt do well to set forward on their journey worthily of God: because that for the sake of the Name they went forth, taking nothing of the Gentiles. We therefore ought to welcome such, that we may be fellow-workers for the truth. I wrote somewhat unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Therefore, if I come, I will bring to remembrance his works which he doeth, prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth and casteth [them] out of the church. Beloved, imitate not that which is evil, but that which is good. He that doeth good is of God: he that doeth evil hath not seen God. Demetrius hath the witness of all [men], and of the truth itself: yea, we also bear witness: and thou knowest that our witness is true." — 3 John 1:2-12 (ASV)

Beloved.—St. John’s affection is founded on the high merits of Caius as a Christian.

Above all things.—This may mean “in all things.”

Be in health.—An ascetic would be surprised that one of the greatest of the Apostles should be so earnest on such a point. But the better a man’s health, the more thoroughly he can do the work of God. Sickness may be allowed to chasten the erring or rebellious heart, but a Christian whose faith is firm and character established can ill afford to despise the inestimable blessing of a sound body. Functional and organic disorder or enervation proportionately lessen the capacity for thought, resolution, and activity.

Even as thy soul prospereth.—The word “prospereth” is literally makes good way, and so links on to the idea of walking, in 3 John 1:3–4. The health of the soul came first in the Apostle’s mind: when that is present, he can wish for bodily health to support it.

I rejoiced greatly.—(Compare to 2 John 1:4). “For” introduces the reason for the high praise in 3 John 1:2.

The truth that is in thee.—The inward presence of Christ, manifested by the Christian life and consistency of Caius.

Even as thou walkest in the truth.—This is additional evidence from the brethren to show that the presence of the truth in Caius had been practically tested.

Thou is emphatic in the Greek, showing that there were others, like Diotrephes, of whom this could not be said.

I have no greater joy.—This is a general statement arising out of the particular instance. The comparative is double—a comparative formed on a comparative; it may be only irregular, evidence that the writer was not a classical Greek scholar, or it may be for intensity. There is a similar comparative in Ephesians 3:8, where the force is evidently intensive.

My children means the members of the churches specially under the care of St. John.

Thou doest faithfully—that is, worthily of a faithful man, consistently with the Christian character. It may be translated, “Thou doest a faithful work in whatsoever. . . .”

Whatsoever thou doest.—Done from right motives, as to Christ. Whatever form (it is hinted that the form would be various) the activity of Caius might take, so high was the Apostle’s opinion of his character, that he was sure it would be done wisely and well.

And to strangers.—According to another reading it is, “And that, strangers,” as in 1 Corinthians 6:6, Ephesians 2:8, and Philippians 1:28. Either way, the strangers would be Christians; but, according to the reading in the text, the brethren would be more or less acquaintances of their host. The duty of entertaining Christians on their travels was of peculiar importance in early times, for several reasons:

1. From the length of time that traveling required,
2. From the poverty of the Christians,
3. From the kind of society they would meet at public inns.

The duty is enforced in Romans 12:13; 1 Timothy 3:2; Titus 1:8; Hebrews 13:2; and 1 Peter 4:9.

Charity might be translated “love.”

Before the church.—The one where the Apostle then was, and from which they had probably been sent forth as missionaries, or, at any rate, with some definite religious object.

Whom if thou bring forward.—Perhaps while they were still staying with Caius, the emissaries sent back a report to the church from which they came. St. John seems to imply that there was still something that Caius could do for them. “If thou bring forward” is in the Greek in the past; “when thou hast sent them on, it will be a good work.”

After a godly sort.—Rather, worthily of God. (1 Corinthians 16:11). It would imply journey money, provisions, love, care, encouragement, prayer, a humble and reasonable imitation of God’s providence to Caius, proportional to his means, the occasion, and the recipients.

Because that for his name’s sake they went forth.—Their object was the highest possible—the glory of God’s name. Hence there must have been some kind of missionary character in their journey. (Acts 15:40; Romans 1:6; James 2:7).

Of the Gentiles.—Probably the heathens among whom they were preaching. From settled churches, or wealthy Christians of long standing, there would be nothing inimical to the interests of the message in receiving material support. Among those who were hearing for the first time, it would be highly prejudicial if there were any appearance of selling the truth. (Compare to 1 Corinthians 9:18; 2 Corinthians 11:7; 2 Corinthians 12:16; 1 Thessalonians 2:9).

We therefore.—In contrast to the heathens.

To receive.—In the original there is a play on the word “receiving” in 3 John 1:8. .

That we might be fellowhelpers to the truth.—Fellow-helpers with them. The principle of cooperation was one of the earliest and leading ideas of the kingdom of Christ.

Those who try to work alone lose the mighty force of sympathy, are sure to make mistakes, cannot help arousing opposition, and run the risk of nursing in their own souls an unsuspected spirit of self-will, self-confidence, and spiritual pride.

Those who do not care to help the good works of others are at best cold Christians, feeble believers; they fail in the great critical testing virtue of Christian love; they limit the operation of God, who has chosen to work by human means; they hinder the spread of the gospel, and delay the second coming of Christ. (Compare to 2 Corinthians 8:23; Philippians 1:27; Colossians 4:11; 1 Thessalonians 3:2).

I wrote unto the church.—“I wrote somewhat unto the Church.” This may have been a copy of his Gospel or his First Epistle, or a lost letter of no special importance. The Church was that of the place where Caius and Diotrephes lived.

Nothing whatever can be said of Diotrephes, except that his personal ambition led him into the grievous sin of rejecting the authority of the bosom friend of the Saviour; that he talked malignantly against St. John and his friends; that he refused to entertain the emissaries of the Church in which St. John was residing; and that he actually went so far as to eject from the local congregation those who were willing to entertain them.

We may conjecture that, on account of the loyalty of Caius to St. John, there was so little communication between him and Diotrephes that Caius would not even hear that St. John had written.

We may also conjecture that the greater part of the people of the place adhered for the present to Diotrephes, so that in addressing Caius, St. John calls them “the church” and “them.”

Furthermore, judging from 3 John 1:11, St. John did not think it superfluous even then to urge Caius not to follow the example of Diotrephes or submit to his influence.

Loveth to have the preeminence.—He makes it his evil aim to have the whole influence of the community in his own hands.

If I come.—(Compare to 1 John 2:28). St. John was evidently expecting in both Letters to set out on the same journey.

Prating.—Idle slander; the moths that are always attracted to “the fierce light that beats about a throne.” The intense spiritual affection of the Apostle of love might be easily misunderstood by an unconverted pretender; but it is needless to imagine the groundless babble of a tyrannical upstart.

Casteth them out.—Not necessarily formal excommunication; but Diotrephes had so far succeeded in his object that he was able to exclude these better-disposed persons from the Christian society of the place.

Follow not that which is evil.—This is one of those simple exhortations so characteristic of St. John, which derive an intense meaning from the circumstances and the context.

There was probably every reason why Caius might have been tempted to follow Diotrephes: peace, good-fellowship, the dislike of singularity, popular example, and the indolent indifference that ordinary men feel for truth and right.

But the difference between right and wrong is eternal and irreconcilable. The conduct of Diotrephes was of the devil, and mighty moral consequences might follow if Caius gave way from good-natured pliability. (John 18:23; Ephesians 5:1; 2 Thessalonians 3:7; 2 Thessalonians 3:9; Hebrews 13:7; 1 Peter 3:10–11; 1 John 3:12).

He that doeth good is of God.—(Compare to 1 John 3:10). “Doeth good” includes all practical virtue. (Compare to 1 Peter 2:14–15; 1 Peter 2:20; 1 Peter 3:6; 1 Peter 3:17).

He that doeth evil hath not seen God.—(Compare to 1 John 2:3; 1 John 3:6; 1 John 3:10; 1 John 4:2–4; 1 John 4:6; 1 John 4:8; 1 John 5:19).

Demetrius may very likely be the bearer of the Epistle.

Good report.—Rather, the witness.

Of all men.—All Christians who knew him.

Of the truth itself.—Christ dwelling in him manifested His presence as the Way, the Truth, and the Life in new virtues for every circumstance that arose in the career of Demetrius. His walk, agreeing with the revealed truth of God, showed that God was with him. .

And we also.—St. John adds his own independent testimony as a third, in the most emphatic manner possible.

And ye know that our record is true.—There is no arrogance or egotism in this: it is solely the appeal to the loyal fidelity of Caius—to the simplicity of Christ’s gospel as set forth by John in accordance with the other Apostles. The personal experience of believers would convince them of the truth of the last of the Apostles. (John 21:24).