INTRODUCTION
The first epistle of John was a general epistle meant for the church universal. Many expositors believe it to have been an encyclical letter that was sent from church to church. John uses the general address in the first epistle, 'my little children.' The second epistle was a personal follow-up letter to the 'elect lady'. Whether one takes the view that the 'elect lady' was a local assembly of believers in a ladies home, or that the 'elect lady' was a specific lady of importance, or just a local church is of little or no consequence, for the truth of the letter is not affected. The third epistle is addressed to Gaius.
"Three persons are sharply sketched in III John (Gaius, Diotrephes, and Demetrius). Gaius is the dependable layman in the church, Diotrephes the dominating official, Demetrius the kindly messenger from Ephesus with the letter, a vivid picture of early church life and missionary work. John is at Ephesus, the last of the apostles, and with an eagle's eye surveys the work in Asia Minor. The same Gnostic deceivers are at work as in the other Johannine Epistles" (WPNT A.T. Robertson).
SALUTATION
Verse 1, "The elder unto the well-loved Gaius, whom I love in the truth."
LGT "The elder to Gaius the beloved, whom I love in truth."
"The elder.'
John refers to himself as 'the elder.' I believe John is not referring to his office in the church, but simply making reference to his age, as an elder brother. If John wanted to use a title he would have said 'the apostle'. John seems to be very aware that we are all brothers and sisters in Christ. Paul used the term apostle for a reason, because of his background as a chief Pharisee, and a persecutor of the church. Paul had to prove his apostleship to even be listened to. None of the apostles used their titles for recognition, as the so-called leaders today use the titles of 'Reverend', or 'Doctor of Divinity', or 'Bishop', or 'Pastor', or 'Priest', and even 'Apostle.' It is a shame men think they have to set themselves up as an authority. I have had many discussions with seminary doctors and teachers, and professors, about this very thing of 'approbation lust' of being looked up to. The response I would get would vary from almost admitting I am right in my position that it was wrong to use titles, from indignation at my impudence. However, I have not changed my mind, I still think we are all brothers and sisters in the Lord Jesus Christ, regardless of education. We need to share with one another what we have learned, and give God the credit for allowing us by His Holy Spirit to learn the truth. As early as the second century A.D. the church started to organize, and then the heresies began, by men setting themselves up as authorities, and began dominating the church. We will see that is exactly what 'Diotrphes' did in this assembly.
"Unto the well beloved Gaius."
A Greek definition of beloved (agapaton) is 'worthy of love'. I like this definition because what it stresses is the worthiness, which can only be made possible by the grace of God. We are all worthy of His love because of Christ's sacrifice on the Cross, and being worthy of God's love, we are then worthy to be loved by one another.
"I love that, John's letter is addressed to a believer in the early church by the name of Gaius. Gaius was a beloved brother in the church. Four times John calls him 'beloved' (vv. 1, 2, 5, 11). John knows him in the Lord, and he now writes a letter to his brother who apparently is in some local church" (T.T.B. J. Vernon McGee).
"Whom I love in the truth."
This is the key, 'in truth'. In the LGT you will notice this phrase does not have the article 'the', which means truth in general and not one specific truth. Gaius not only believed in the deity of Christ, but also was well grounded in all Christian doctrine. This letter to him was a follow up to John's first epistle that Gaius was studying and believing; John's first epistle was part of the Scriptures that the early church were using in their studies, along with Paul's epistles.
Verse 2, "Beloved, I wish above all things that thou may prosper and be in health, even as thy soul prospereth."
LGT "Beloved, concerning all things I desire you prosper spiritually and remain sound in your faith, just as you prosper in the soul."
"Beloved, I wish above all things that you may prosper."
In general the word prosper in the Greek is a compound word 'eu' = well and 'hodos' = way, which can either mean a 'good way' that is, a good journey, or to go further, or go ahead. I believe the context favors 'to go ahead, that is, further spiritually. Some expositors teach that John is wishing Gaius to prosper both spiritually and physically, however as we go on in the text I believe you will agree with me that John is especially interested in Gaius' spiritual progress in particular. This does not mean that John isn't concerned with Gaius' daily life; I just don't believe this is the emphasis. Also, some commentators will say that this is the way people greeted one another in the ancient East, and yet, I don't find this type of greeting in John's writing.
"And be in health, even as thy soul prosper."
The way this phrase is stated it could mean 'physical as well as spiritual' health. I am sure the translators used 'health' here is because of the last phrase 'even as thy soul prosper'. They saw a comparison in the phrase 'even as'. However, it seems by the next verse I am justified in saying John is making reference to his spiritual welfare only.
Verse 3, "For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth."
LGT "For I rejoice greatly when the brothers coming (from time to time - Vincent) and witnessing to the truth of you, just as in truth you are walking around."
"For I rejoiced greatly, when the brethren came and testified of the truth that is in you."
In those days the apostles and the disciples of John, Paul, Peter etc., would visit the different groups that met in homes etc., and would have copies of the epistles of Paul, John, and Peter, and they would teach the groups from them, and I am sure, they would superintend the copies they made, so they would be passed down uncorrupted. Actually in the last verse when John said to Gaius that he wished he would prosper in the truth, the actual Greek word is 'uncorrupted truth'.
Now John is saying I am rejoicing to hear the good reports that I am receiving from the true brothers that have visited you from time to time.
"Even as thou walkest in the truth."
"John's conviction about Gaius' spiritual health is based on the news about Gaius brought to him by 'brethren' - probably whom (according to verses 5 - 8) Gaius had entertained hospitably. These men, on their return, told John about Gaius' 'truth' - that is, the loyalty to Christ and the gospel by which his life was marked. Like those children of 'the elect lady' mentioned in II John 4, Gaius 'walked' - conducted himself - 'in truth'. John knows that the report about Gaius corresponds to the reality, and is filled with gladness on this account" (The Gospel and Epistles of John, F.F. Bruce).
Gaius knew the truth that not only John taught, but the truth of the rest of the apostles. Gauis was walking in the light of God's love, as John taught in his first epistle. The last phrase does not have the article 'the' and should read walking around in truth. Gaius would use the test John taught when a preacher would come around, and he would make sure they believed in the deity of Christ before he would open up his home to them.
"You must think rightly of Christ in order to be right in everything else. These brothers testified, 'Brother Gaius tested us out. He found out whether we believed in the deity of Christ. He found out whether we believed in the virgin Birth and whether we believed that Christ died a redemptive death upon the Cross and was raised bodily from the grave (all of these truths were denied by the false teachers of the Gnostic sect). When he found out that we did believe these things, he opened his home and received us and discovered that we also had a love for the brethren. And then his heart was open to us.' What a marvelous testimony Gaius had!" (T.T.B. J. Vernon McGee)
Verse 4, "I have no greater joy than to hear that my children walk in truth."
LGT "I have not greater a grace than this, that I am hearing that mine own children are walking around in the truth."
John could be referring here to Gaius being one of his converts when he was a teacher in the church at Ephesus, or he could be referring to all believers as his own children, as he did in his other epistles. It makes little difference, for he is very proud of Gaius from the reports that he received. John is saying that he has no greater grace than to hear believers that are walking around in sound doctrine.
COOPERATION AND OPPOSITION
Verse 5, "Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers."
LGT "Beloved, you are doing a faithful work in whatsoever you are doing unto the brothers and that strangers."
"Beloved, thou doest faithfully."
John is commending Gaius for doing a good work in how he is welcoming the strangers, that is these itinerate preachers, and showing hospitality by opening up his home. Now we know that Gaius is not doing this until after he examines them on their doctrine. In his second epistle, John warns the believers not to open their homes up too quickly, because of the false prophets, but he knows that Gaius is well grounded in the faith, and that he is not opening up his home without the proper precautions. In our contemporary churches it is not uncommon to read of ministers who get into trouble with the opposite sex, and Dr. McGee says that he warns young preachers to love the brethren, but not to love the sistern too much. It is always good too check out any so-called preacher on these very important doctrines. I am sure we can have fellowship with other believers that disagree with us on immaterial subjects, but on the important issues that have to do with eternal life or rewards, it's best to steer clear.
"Whatsoever thou doest to the brethren, and to strangers."
If you notice in the LGT there is no article 'to' in front of 'strangers', and should read, 'And to them that are brethren, and that are also strangers' (Vincent). In other words, not just any strangers, but only the brethren, who are strangers, that is, not formally known?
Verse 6, "Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well."
LGT "The ones who have witnessed to your love before (the) assembly, whom you will do well, by sending (them) forward (on their way) (it is) worthily of God."
"Which have borne witness of thy charity before the church:"
John is saying that the ones that Gaius received testified to the fact that he was a very godly host. Gaius' love was witnessed before the entire assembly.
"Gaius' hospitality became a matter of widespread renown. He did not show hospitality in order to gain this renown - indeed, the renown probably meant that demands on his hospitality greatly increased - but thanks to their appreciative report of his kindness his example has been an encouragement to many others. His kindness was worthy of the God whom he and they alike served" (The Gospel and Epistles of John, F.F. Bruce)
"Whom if thou bring forward on their journey"
This phrase is an old world expression 'To set forward on their journey', and simply means sending these guest on their way with well wishes, and sometimes money to support them to their next assembly. This act of grace of welcoming these teachers and sending them on their way was a show of appreciation for their ministry.
"After a godly sort, thou shall do well."
I like the LGT of this phrase, 'worthily of God'. Some commentators say that because the ministers are God's representatives, they deserved to be treated worthily. I take a completely different slant on this context, and it is perfectly legitimate to disagree with me kids, just prepare to be wrong, if you do. I see in John's whole tenor of speech, that he is writing to his children, and what he is saying is, how you treat these brothers that bring the Word of God are to be treated as joint heirs with Christ, and that requires them to be treated the same as these assemblies would treat God or Christ Themselves, if they were to come, that is, 'worthily of God'. You probably have heard sermons preached that teach that the ministers of today are worthy of their hire, and they some times use this verse as their defense, to be paid for their labors. I am very dismayed at the prospect of preachers being paid for sharing God's Word with other believers. This attitude leaves the field wide open for all kinds of marketing the Word of God for personal greed and gain. The Word of God is open to all, and we can use all the help we can get from our older brothers and sisters in Christ, but God forbid that we should feel compelled to pay others to teach us. I realize I am alone on this issue of using God for gain, but reality is reality, or truth is truth, and as the old adage goes, 'The truth hurts'. Remember too, John was writing to the assemblies before the Word of God was completed, and the Word had to be taken and taught in a completely different manner than today. The entire context is John commending Gaius for his hospitality to his traveling brothers, and not his supporting them entirely. These brothers that were taking the Scriptures to the different assemblies were not even expecting to receive support, for they would gladly receive hospitality if it were given in a gracious manner, but I am sure they would refuse it if they felt they were receiving hospitality grudgingly, which seems to be an oxymoron. Paul would not take hospitality from the assembly at Corinth because he felt it would be misunderstood (II Cor. 12:16; I Thess. 2:6 ff.).
Verse 7, "Because that for His name's sake they went forth, taking nothing of the Gentiles."
LGT "For on behalf of the name they went forth taking nothing from the Gentiles."
"Because that for His name's sake they went forth,"
Here John is giving the reason that Gaius was correct and that John was well pleased with him for his treatment of these traveling teachers; these teachers were going out for the sake of 'The Name'. In the LGT you will notice that John says 'on behalf of the name', the word 'His' is not in the Greek N.T. Of course we all know what name John is referring to, so it really is not necessary to add the word 'His'.
"Taking nothing of the Gentiles."
There were a lot of false prophets (profits) that were going around preaching legalistic nonsense, and they were trying to get into the assemblies to make monetary gain, much like the T.V. evangelists are doing in our day. These false profits, first century and contemporary, take money from anyone who will give. But not these true brothers, they would not even think of receiving money from an unbeliever. Today preaching has become a big money making scheme, and it is presented as from God. The ones who make the most profit on God's Word have to come up with schemes that water down the truth, and make the congregation feel good about them selves. The churches of today are no longer assemblies of believers meeting to study God's Word, but have been reduced down to social gatherings promoting big salaries and big reputations.
Verse 8, "We therefore ought to receive such, that we might be fellow-helpers to the truth."
LGT "We therefore ought to be welcoming the such-like, in order that we might become fellow workers in the truth."
"We ought to receive such."
The word for 'ought' in Greek has the connotation of 'moral obligation,' however, here I believe it is for the benefit of the believer, as is brought out in the next phrase.
"That we might be fellow helpers in the truth."
I like the LGT of being 'fellow workers in the truth.' The Greek word for 'welcoming' is 'hupolambano' and it means to 'take up under one's protection.' When a teacher came to teach the Word, he was received with the full support of the guest of the house, and good Bible study would be the result. I have no big agenda against supporting true men of God as they teach; but I am very much opposed to anyone making a profit on God's Word, for I find little difference in making a profit, and O.T. usury, the priest would sit in the temple and sell sacrifices and loan money with interest.
Verse 9, "I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not."
LGT "I wrote somewhat unto the assembly, but the one who was fond of being first among them Diotrephes did not receive us."
"I wrote unto the church:
In the LGT there is a 'ti', which means somewhat. Vincent says that the interjection of 'somewhat' means that it was not anything specific. The point is, neither he nor the teachers he sent were being received by Diotrephes.
"But Diotrephes, who loveth to have the preeminence among them, receiveth us not."
Here we have this first record of a deacon, or elder, or just a prominent church member lusting for power. This is certainly against anything John ever taught about brotherly love and being family.
"The letter failed of its intended effect because Diotrephes, a dominant personality in that church, forbade his brethren to comply with the Elder's request. Diotrephes is described as ho philoproteuon auton, which the RSV renders (quite literally) 'who likes to put himself first' and the NEB (more freely) 'their would-be leader'. The language suggests a self-promoted demagogue rather than a constitutional presbyteros or episkopos. It is conceivable, of course, that even a constitutional leader might have been regarded by the Elder (John) as no better than a trumped-up dictator, if he behaved in the way described here. The question has been repeatedly raised of the relation, which this reference bears to the monarchical episcopate, which we find beginning to emerge in the churches of Western Asia early in the second century, exemplified in such saints and martyrs as Ignatius of Antioch and Polycarp of Smyrna. C.H. Dodd sums up the alternatives thus: 'It may be (i) that Diotrephes is in fact the first "monarchical bishop" known to history in the province of Asia; it may be (ii) that Diotrephes is a symptom of the disease which the quasi-apostolic ministry of monarchical bishops was designed to relieve.' On the whole, the second is more probable. (However, I would like to propose a third alternative, (iii) that after the completion of the Scriptures and the destruction of the temple in Jerusalem, there was no longer the necessity for the office of a Spirit-gifted bishop, unless of course you hold to the idea that the local assembly was to organize, and after they organize, it would be known as the church; I personally don't believe it was God's intention that the assemblies of believers in the different districts to organize as a church, because this is what gave rise to the power struggle in the 'Roman Catholic Church' and later to the 'Protestant Reformation; in A.D. 1530 ff., which in turn gave rise to 'denominationalism'. Of course I am unable to prove this theory, but it seems as though John was leading the assemblies of believers, the ecclesia in this direction). The first monarchical bishops (that is, the Spirit-gifted bishops) of whom we know were concerned; just as the Elder (John) himself was, to maintain the apostolic teaching in their churches (assemblies of believers) and to exclude whatever conflicted with it. Diotrephes is not charged with heresy, and his exclusive behavior may have been due entirely to allow no teaching or leadership in the church but his own. Twenty centuries of church history have witnessed many of his successors: the lust for power, from whatever form of inner insecurity it may spring, is always a curse, and pre-eminently so in the realm of religion. (I contend that if these so-called apostles or bishops would have only been honest and not claimed the Spirit-gifted office of an apostle or bishop, there would never have been this lust for power that took the form of 'apostolic succession' and 'the infallibility of the papacy'. If the church, only listened to John, it would still be meeting as God's family fellowshipping around the Word). It is, however, possible that this conduct arose in some degree from his disapproval of the teaching that John and his friends maintained; we cannot be sure. He does not receive us, says John; that is to say, he neither recognized John's authority nor admitted his messengers to the church. The former sense comes to the fore in the RSV: 'does not acknowledge my authority' (the NEB, more generally, says 'will have nothing to do with us') (The Gospel and Epistles of John, F.F. Bruce).
Verse 10, "Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church."
LGT "Because of this, if I come I will remind others of the work he keeps on doing with evil words prating (that is, talking nonsense) against us, and not being contented with these neither does he himself receive the brothers and those who would (receive the brothers) he forbids and he casts them out of the assembly."
"Wherefore, if I come,"
John is saying more than I hope to be able to come, he is saying I plan on coming, and when I get there, and I will handle this bad situation with Diotrephes.
"I will remember his deeds which he doeth,"
The verb 'remember' is in the future tense and should read 'will bring to remembrance.' The verb 'doing' is present active indicative meaning 'keeps on doing.' In so many words John is saying that Diotrephes will have to give an answer to him when he comes. We can see by this verse that Diotrephes really was a spiritual bully in this group. I am sure that we all have had experience with these types of believers who for one reason or another had to be the leader, whether with money, or with influence over the group because they were beholding to him for some reason or another, (like maybe lose their source of livelihood) and he would not be satisfied until he owned the group. It doesn't matter to this type of individual about qualifications, because they are self-absorbed to begin with. They have convinced themselves that the group would rather listen to them drone, than to listen to a good man that has spent years studying God's Word, and says it like it is in the Bible, without fear of being wrong, or at the expense of stepping on toes. These Diotrepheses will go to no length until they have what they want, power!
"Prating against us with malicious words:"
The verb 'prating' (gr. phluaron) means to speak with idle words. But it is more serious than just 'prating', Diotrephes is using evil, lying, malicious words, with the intent to do them harm, and now John becomes a 'son of thunder' as Christ described him. John was the 'Apostle of love', but when it came to someone harming his little children, he now becomes a 'son of thunder.'
"And not content therewith,"
Dioterephes is not satisfied with the visiting teachers and he is not satisfied with the apostle John himself. I don't believe he would have been satisfied with Christ's personal ministry either. The fact of the matter is, that if we reject the truth because we don't like the teacher, the trouble is with ourselves, not the teacher. The refusing to hear a teacher has to be based on the fact that he is a false teacher, not because we don't think he has the proper credentials of a degree or the like. Diotrephes disliked the traveling teachers, and even John himself, because the group wanted to hear them. This reminds me of the idol makers during Paul's ministry that were feeling a threat to their business because of the grace teachings of Paul.
"Neither doth he himself receive the brethren,"
This Diotrephes is just the opposite of Gaius whom John commends for his hospitality to the teachers of truth. It was bad enough that he himself would not receive them, he was stopping the others to do what was right, and this is what got John going.
"And forbiddeth them that would,"
This 'Gestapo' forbade anyone that would receive the teachers, to do so.
"And casteth them out of the church."
The word for casting out in the Greek is 'ekballo' and it means literal to 'throw out.' The fact that Diotrephes had the influence to toss them out might have been at the root of the problem, for no one should be able to have someone leave a fellowship, except for heresy, or some other disruptive action that would take away from the intended purpose of the edification of the believers. Diotrephes should be thrown out, lets go on and see what John does.
Verse 11, "Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God."
LGT "Beloved, do not imitate the evil but the good. The one who is doing good is out of God; the one who is doing evil has not seen God."
"Beloved, follow not that which is evil, but that which is good."
The word for 'follow' in the Greek N.T. is 'mimetes' from which we get our word 'mimic'. John is contrasting the ones in the church who were doing good, that is having the welfare of the church in mind, and those who, like Diotrephes, who were doing evil by promoting themselves, rather than promoting the welfare of the church.
"Diatrephes and persons like him are no fit examples for Gaius or any one else to follow. Happily, there are better examples - those who do good and not evil, and show thus that they belong to the family of God (cf. I John 3:10). The contrast between the two types is summed up in a characteristic Johannine antithesis, on the same lines as those laid down in I John 3:4-10 (especially verse 6). It is in Christ that God is seen, and to see Christ is to become like Him (John 12:45; 14:9; I John 3:2)" (The Gospel and Epistles of John, F.F. Bruce).
"He that doeth good is of God: but he that doeth evil hath not seen God."
It is obvious what John is saying in this last phrase by what he says in the next verse.
Verse 12, "Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true."
LGT "It has been witnessed to Demetrius by all and from the truth itself; and we also testify, and you know our testimony is true."
"Demetrius hath a good report of all men."
John is saying that everyone who knows Demetrius or knows about him has given a good report. The phrase 'hath a good report' is in the perfect passive tense, which carries the connotation that he had it in the past, and he continues to have it in the future. This verse is all that is written about Demetrius, but it is enough. He may have been one of the teachers that Diotrephes would not let in the church.
"And of the truth itself."
The truth speaks for itself, and the conduct of Demetrius also spoke for itself, for his spirit was of (or grounded in) the truth.
"Yea, and we also bear record: and ye know that our record is true."
John uses the literary plural in the phrase 'and we also' signifying that he also testifies to the fact that Demetrius was and honorable teacher of the truth. So now we have three witnesses to the honor of this good, but quiet saint, (1) every one who had heard him in the past, and (2) the truth in which he presented, and (3) John the Elder himself.
"And ye know that our record is true."
A.T. Robertson points out that John knew Demetrius well, when he was pastor in Ephesus.
FINAL GREETINGS
Verse 13, "I had many things to write, but I will not with ink and pen write unto thee."
LGT "I had many things to write to you but I will not with ink and pen be writing to you."
John is getting ready to set out on a journey to the churches where it will be easier for him to speak of the more delicate matters to them, and possibly straighten out some of the mess Diotrephes has made.
Verse14, "But I trust I shall shortly see thee, and we shall speak face to face."
LGT "But I hope to be seeing you immediately, and we shall speak mouth to mouth."
John is really looking forward to meeting his little children, probably for the last time, for John was in his nineties when he wrote this letter. John says literally 'mouth to mouth' for it will be a time when he will speak to his children, and his children will speak to him. As McGee says, it will be a grand time when we will see John, and be able to ask him all our unanswered questions that he wrote in his books. McGee has already gone on to be with the Lord, but I am sure we have the same desire, not only of John, but also of Paul and Peter and especially our Lord Jesus Christ.
"Verse 15, "Peace be with thee. Our friends salute thee. Greet the friends by name."
LGT "Peace to you. The friends greet you. Greet the friends according to name."
John uses a common Hebraic and Semitic greeting, 'Peace to you.' John closes by asking Gauis to greet each of the assembly personally, until he comes to them, and he plans on coming right away. This was not just a superficial statement John was making; he was sincerely interested in the welfare of each and every one of his children.
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