9 I sent a letter to the church, but Diotrephes, whose desire is ever to have the first place among them, will not have us there.
He who gives honour to you gives honour to me; and he who gives honour to me gives honour to him who sent me. He who gives honour to a prophet, in the name of a prophet, will be given a prophet's reward; and he who gives honour to an upright man, in the name of an upright man, will be given an upright man's reward. And whoever gives to one of these little ones a cup of cold water only, in the name of a disciple, truly I say to you, he will not go without his reward.
Then the mother of the sons of Zebedee came to him with her sons, giving him worship and making a request of him. And he said to her, What is your desire? She says to him, Let my two sons be seated, the one at your right hand, and the other at your left, in your kingdom. But Jesus made answer and said, You have no idea what you are requesting. Are you able to take of the cup which I am about to take? They say to him, We are able. He says to them, Truly, you will take of my cup: but to be seated at my right hand and at my left is not for me to give, but it is for those for whom my Father has made it ready. And when it came to the ears of the ten, they were angry with the two brothers. But Jesus said to them, You see that the rulers of the Gentiles are lords over them, and their great ones have authority over them. Let it not be so among you: but if anyone has a desire to become great among you, let him be your servant; And whoever has a desire to be first among you, let him take the lowest place: Even as the Son of man did not come to have servants, but to be a servant, and to give his life for the salvation of men.
They make hard laws and put great weights on men's backs; but they themselves will not put a finger to them. But all their works they do so as to be seen by men: for they make wide their phylacteries, and the edges of their robes, And the things desired by them are the first places at feasts, and the chief seats in the Synagogues, And words of respect in the market-places, and to be named by men, Teacher. But you may not be named Teacher: for one is your teacher, and you are all brothers.
And there came to him James and John, the sons of Zebedee, saying to him, Master, will you give us whatever may be our request? And he said to them, What would you have me do for you? And they said to him, Let us be seated, one at your right hand and one at your left, in your glory. But Jesus said to them, You have no knowledge of what you are saying. Are you able to take of my cup? or to undergo the baptism which I am to undergo? And they said to him, We are able. And Jesus said to them, You will take of the cup from which I take; and the baptism which I am about to undergo you will undergo: But to be seated at my right hand or at my left is not for me to give: but it is for those for whom it has been made ready. And hearing this, the ten became very angry with James and John. And Jesus made them come to him, and said to them, You see that those who are made rulers over the Gentiles are lords over them, and their great ones have authority over them. But it is not so among you: but whoever has a desire to become great among you, let him be your servant: And whoever has a desire to be first among you, let him be servant of all. For truly the Son of man did not come to have servants, but to be a servant, and to give his life for the salvation of men.
And there was an argument among them about which of them was the greatest. And he said, The kings of the Gentiles are lords over them, and those who have authority are given names of honour. But let it not be so with you; but he who is greater, let him become like the younger; and he who is chief, like a servant. For which is greater, the guest who is seated at a meal or the servant who is waiting on him? is it not the guest? but I am among you as a servant.
For it is necessary for a Bishop to be a man of virtue, as God's servant; not pushing himself forward, not quickly moved to wrath or blows, not desiring profit for himself; But opening his house freely to guests; a lover of what is good, serious-minded, upright, holy, self-controlled; Keeping to the true word of the teaching, so that he may be able to give comfort by right teaching and overcome the arguments of the doubters. For there are men who are not ruled by law; foolish talkers, false teachers, specially those of the circumcision, By whom some families have been completely overturned; who take money for teaching things which are not right; these will have to be stopped. One of their prophets has said, The men of Crete are ever false, evil beasts, lovers of food, hating work. This witness is true. So say sharp words to them so that they may come to the right faith, Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge. To the clean in heart all things are clean: but to those who are unclean and without faith nothing is clean; they become unclean in mind and in thought. They say that they have knowledge of God, while by their acts they are turning their backs on him; they are hated by all, hard-hearted, and judged to be without value for any good work.
Doing nothing through envy or through pride, but with low thoughts of self let everyone take others to be better than himself; Not looking everyone to his private good, but keeping in mind the things of others. Let this mind be in you which was in Christ Jesus,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 3 John 1
Commentary on 3 John 1 Commentary Critical and Explanatory on the Whole Bible
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.
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).
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.
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).
4. my children—members of the Church: confirming the view that the "elect lady" is a Church.
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.
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.
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.
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.
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).
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.
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.
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."
13. I will not—rather as Greek, "I wish not … to write" more.
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].