King James Version
3 John 1
14 verses with commentary
Greeting
The elder unto the wellbeloved Gaius, whom I love in the truth. in: or, truly
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KJV Study Commentary
<strong>The elder unto the wellbeloved Gaius, whom I love in the truth.</strong> This brief epistle opens with an intimate greeting from the Apostle John, identifying himself simply as "the elder" (Greek <em>presbuteros</em>, πρεσβύτερος). This self-designation reflects both his advanced age and apostolic authority, yet demonstrates humility—he does not need to assert his apostleship to those who ...
Read full commentary →Ellicott’s Commentary for English Readers
(1) **The elder.**—See the *Introduction, *and 2John 1:1.
**Gaius.**—The common Roman name Caius. A Caius is mentioned in Acts 19:29; Acts 20:4; Romans 16:23; 1Corinthians 1:14. The difference in date between these and St. John’s correspondent would alone be sufficient reason against any attempt at identification. There is nothing to show whether he was a presbyter or not.
**Whom I love in the tru...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. every ordinance of man--**"every human institution" [Alford], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by...
Read full commentary →Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. wish: or, pray
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<strong>Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.</strong> John expresses a prayer-wish for Gaius's comprehensive wellbeing. The Greek verb <em>euchomai</em> (εὔχομαι, "I wish/pray") introduces a heartfelt desire, while "beloved" (<em>agapētos</em>, ἀγαπητός) repeats the term of affection from verse 1, creating a warm, pastoral tone.<b...
Read full commentary →Ellicott’s Commentary for English Readers
(2 *a.*) (2) **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...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14. governors--**subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.
**for the punishment--**No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [Calvin]. Although bad kings often oppress the good, yet that...
Read full commentary →For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
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<strong>For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.</strong> John explains his prayer-wish with this expression of joy (Greek <em>echarēn lian</em>, ἐχάρην λίαν, "I rejoiced greatly"). The intensive adverb emphasizes the depth of his gladness upon receiving a positive report about Gaius. "The brethren" (<em>hoi adelp...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15. Ground of his directing them to submit themselves (1Pe 2:13).
**put to silence--**literally, "to muzzle," "to stop the mouth."
**ignorance--**spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should mov...
Read full commentary →I have no greater joy than to hear that my children walk in truth.
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<strong>I have no greater joy than to hear that my children walk in truth.</strong> This verse expresses John's supreme pastoral satisfaction. The phrase "no greater joy" (Greek <em>meizotera toutōn ouk echō charin</em>, μειζοτέραν τούτων οὐκ ἔχω χαράν) uses emphatic construction: literally "greater than these things I have no joy." For the aged apostle who had walked with Jesus, witnessed His res...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16. As free--**as "the Lord's freemen," connected with 1Pe 2:15, doing well as being free. "Well-doing" (1Pe 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not...
Read full commentary →Supporting Fellow Workers
Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
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<strong>Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers.</strong> John now specifically commends Gaius's hospitality. The address "Beloved" (ἀγαπητέ, <em>agapēte</em>) again expresses warm affection, while "thou doest faithfully" (πιστὸν ποιεῖς, <em>piston poieis</em>) literally means "you do a faithful thing" or "you act faithfully." The adjective πιστός (<e...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17. Honour all men--**according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [Alford]. The sec...
Read full commentary →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: after: Gr. worthy of God
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<strong>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.</strong> The traveling brethren "have borne witness" (ἐμαρτύρησαν, <em>emarturēsan</em>) of Gaius's love—they publicly testified to his Christian character. The noun "charity" (ἀγάπη, <em>agapē</em>) is divine love characterizing genuine Christianit...
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**18. Servants--**Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the mast...
Read full commentary →Because that for his name's sake they went forth, taking nothing of the Gentiles.
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<strong>Because that for his name's sake they went forth, taking nothing of the Gentiles.</strong> John explains why Gaius's support matters so profoundly: these workers went forth (ἐξῆλθον, <em>exēlthon</em>)—departed on mission—"for his name's sake" (ὑπὲρ τοῦ ὀνόματος, <em>huper tou onomatos</em>). The genitive "his name" (τοῦ ὀνόματος) with the definite article but no explicit referent indicate...
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19. Reason for subjection even to froward masters.
**thankworthy--**(Lu 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare 1Pe 2:20).
**for conscience toward God--**literally, "consciousness of God": from a conscientious regard to God, more than to men.
**endure--**Greek, "patientl...
Read full commentary →We therefore ought to receive such, that we might be fellowhelpers to the truth. fellowhelpers: or, joint-labourers
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<strong>We therefore ought to receive such, that we might be fellowhelpers to the truth.</strong> John draws practical application: "We therefore ought" (ἡμεῖς οὖν ὀφείλομεν, <em>hēmeis oun opheilomen</em>)—the verb ὀφείλω (opheilō) indicates moral obligation or debt. Because these workers went forth for Christ's name taking nothing from unbelievers, believers are morally obligated to "receive" (ὑ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20. what--**Greek, "what kind of."
**glory--**what peculiar merit.
**buffeted--**the punishment of slaves, and suddenly inflicted [Bengel].
**this is--**Some oldest manuscripts read, "for." Then the translation is, "But if when ... ye take it patiently (it is a glory), for this is acceptable."
**acceptable--**Greek, "thankworthy," as in 1Pe 2:19.
Diotrephes and Demetrius
I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
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<strong>I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.</strong> John now addresses conflict within the church. "I wrote unto the church" (ἔγραψά τι τῇ ἐκκλησίᾳ, <em>egrapsa ti tē ekklēsia</em>) references a previous letter, now apparently lost, addressing this congregation. The indefinite τι (ti, "something") might indicate a brief note or...
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21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
**hereunto--**to the patient endurance of unmerited suffering (1Pe 3:9). Christ is an example to servants, even as He was once in "the form of a servant."
**called--**with a heavenly calling, though slaves.
**for us--**His dying for us is the highest exemplification of "doing well" (1Pe 2:...
Read full commentary →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.
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<strong>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.</strong> John details Diotrephes' offenses and promises apostolic discipline. "If I come" (ἐὰν ἔλθω, <em>ean elthō</em>) indicates John's intended...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
22. Illustrating Christ's well-doing (1Pe 2:20) though suffering.
**did--**Greek aorist. "Never in a single instance did" [Alford]. Quoted from Is 53:9, end, Septuagint.
**neither--**nor yet: not even [Alford]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [Calvin], yet He t...
Read full commentary →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.
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<strong>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.</strong> Pivoting from Diotrephes' negative example, John exhorts Gaius directly. "Beloved" (ἀγαπητέ, <em>agapēte</em>) introduces tender pastoral appeal. "Follow not" (μὴ μιμοῦ, <em>mē mimou</em>) uses the verb μιμέομαι (mimeomai), meaning to imitate or m...
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23. Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.
**committed himself--**or His cause, as man in His suffering. Compare the type, Jr 11:20. In this Peter seems to have before his mind Is 53:8. Compare Ro 12:19, ...
Read full commentary →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.
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<strong>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.</strong> After Diotrephes' negative example, John presents positive: "Demetrius hath good report" (Δημητρίῳ μεμαρτύρηται, <em>Dēmētriō memarturtai</em>)—literally "to Demetrius witness has been borne." This passive construction emphasizes that Demetrius's good ...
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**24. his own self--**there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (1Pe 2:20).
**bare--**to sacrifice: carried an...
Read full commentary →Final Greetings
I had many things to write, but I will not with ink and pen write unto thee:
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<strong>I had many things to write, but I will not with ink and pen write unto thee.</strong> John explains his brevity. "I had many things" (πολλὰ εἶχον, <em>polla eichon</em>) indicates abundant material he could address—likely further instruction about handling Diotrephes, guidance for the church, or theological teaching. The imperfect tense εἶχον (eichon, "I had/was having") suggests ongoing p...
Read full commentary →Ellicott’s Commentary for English Readers
(3) (13) **I had many things to write**.—Rather, *There were many things which I wished to write.*
**But I will not**.—Comp. 2John 1:12.
(14) **Peace be to thee**.—The best wish which the Apostle can form, instead of the usual Greek ending, “Be strong,” or “Farewell!” It was our Lord’s resurrection greeting; the internal peace of a good conscience, the external peace of universal friendship, the h...
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25. (Is 53:6.)
**For--**Assigning their natural need of healing (1Pe 2:24).
**now--**Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c.
**Shepherd and Bishop--**The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good...
Read full commentary →But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. face to: Gr. mouth to mouth
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KJV Study Commentary
<strong>But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.</strong> John concludes with anticipated reunion: "I trust" (ἐλπίζω, <em>elpizō</em>) expresses confident hope, not mere wish. "Shortly" (εὐθέως, <em>eutheōs</em>) means immediately or soon, indicating John expected to visit before long. "We shall spe...
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