T
H I R D J O H N
CHAP. I.
In
this epistle the apostle congratulates Gaius upon the prosperity of his soul
(ver. 1, 2), upon the fame he had among good Christians (ver. 3, 4), and upon
his charity and hospitality to the servants of Christ, ver. 5, 6. He complains
of contemptuous treatment by an ambitious Diotrephes, (ver. 9, 10), recommends
Demetrius, (ver. 12), and expresses his hope of visiting Gaius shortly, ver.
13, 14.
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Salutation
and Prayer.
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A. D. 90.
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1 The elder unto the wellbeloved Gaius, whom I
love in the truth. 2 Beloved, I wish above all things that thou
mayest prosper and be in health, even as thy soul prospereth.
Here we see, I. The sacred penman who writes and sends the letter; not here
indeed notified by his name, but a more general character: The elder,
he that is so by years and by office; honour and deference are due to both.
Some have questioned whether this were John the apostle or no; but his style
and spirit seem to shine in the epistle. Those that are beloved of Christ will
love the brethren for his sake. Gaius could not question from whom the letter
came. The apostle might have assumed many more illustrious characters, but it
becomes not Christ's ministers to affect swelling pompous titles. He almost
levels himself with the more ordinary pastors of the church, while he styles
himself the elder. Or, possibly, most of the extraordinary ministers, the
apostles, were now dead, and this holy survivor would countenance the
continued standing ministry, by assuming the more common title--the elder. The
elders I exhort, who am also an elder, 1 Pet. v. 1.
II. The person saluted and honoured by the letter. The former is directed to
an elect lady, this to a choice gentleman; such are worthy of esteem and
value. He is notified, 1. By his name,--Gaius. We read of several of
that name, particularly of one whom the apostle Paul baptized at Corinth, who
possibly might be also the apostle's host and kind entertainer there (Rom.
xvi. 23); if this be not he, it is his brother in name, estate, and
disposition. Then, 2. By the kind expressions of the apostle to him: The
well-beloved, and whom I love in the truth. Love expressed is wont
to kindle love. Here seems to be either the sincerity of the apostle's love or
the religion of it. The sincerity of it: Whom I love in the truth, for
the truth's sake, as abiding and walking in the truth as it is in Jesus. To
love our friends for the truth's sake is true love, religious gospel love.
III. The salutation or greeting, containing a prayer, introduced by an
affectionate compellation--Beloved, thou beloved one in Christ. The
minister who would gain love must show it himself. Here is, 1. The apostle's
good opinion of his friend, that his soul prospered. There is such a
thing as soul-prosperity--the greatest blessing on this side heaven. This
supposes regeneration, and an inward fund of spiritual life; this stock is
increasing, and, while spiritual treasures are advancing, the soul is in a
fair way to the kingdom of glory. 2. His good wish for his friend that his
body may prosper and be in health as well as his soul. Grace and health
are two rich companions; grace will improve health, health will employ grace.
It frequently falls out that a rich soul is lodged in a crazy body; grace must
be exercised in submission to such a dispensation; but we may well wish and
pray that those who have prosperous souls may have healthful bodies too; their
grace will shine in a larger sphere of activity.
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The
Character of Gaius.
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A. D. 90.
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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. 4 I have no greater joy than to hear that my children walk
in truth. 5 Beloved, thou doest faithfully whatsoever thou doest
to the brethren, and to strangers; 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: 7 Because that for his
name's sake they went forth, taking nothing of the Gentiles. 8 We
therefore ought to receive such, that we might be fellowhelpers to the truth.
In these verses we have,
I. The good report that the apostle had received concerning this friend of
his: The brethren came and testified of the truth that is in thee (v.
3), who have borne witness of thy charity before the church, v.
6. Here we may see, 1. The testimony or thing testified concerning Gaius--the
truth that was in him, the reality of his faith, the sincerity of his
religion, and his devotedness to God; and this evinced by his charity, which
includes his love to the brethren, kindness to the poor, hospitality to
Christian strangers, and readiness to accommodate them for the service of the
gospel. Faith should work by love; it gives a lustre in and by the offices of
love, and induces others to commend its integrity. 2. The witnesses-brethren
that came from Gaius testified and bore witness. A good report is due from
those who have received good; though a good name is but a small reward for
costly service, yet it is better than precious ointment, and will not
be refused by the ingenuous and religious. 3. The auditory or judicatory
before which the report and testimony were given--before the church.
This seems to be the church at which the apostle now resided. What church this
was we are not sure; what occasion they had thus to testify his faith and love
before the church we cannot tell; possibly out of the fulness of the heart the
mouth spoke; they could not but testify what they found and felt; possibly
they would engage the church's prayer for the continued life and usefulness of
such a patron, that he might prosper and be in health as his soul
prospered.
II. The report the apostle himself gives of him, introduced by an endearing
appellation again: Beloved, thou doest faithfully whatsoever thou doest to
the brethren, and to strangers, v. 5. 1. He was hospitable, good to
the brethren, even to strangers; it was enough to recommend them to Gaius's
house that they belonged to Christ. Or he was good to the brethren of
the same church with himself, and to those who came from far; all who were of
the household of faith were welcome to him. 2. He seems to have been of a
catholic spirit; he could overlook the petty differences among serious
Christians, and be communicative to all who bore the image and did the work of
Christ. And, 3. He was conscientious in what he did: "Thou doest
faithfully (thou makest faithful work of) whatsoever thou doest;
thou doest it as a faithful servant, and from the Lord Christ mayest thou
expect the reward of the inheritance." Such faithful souls can hear their
own praises without being puffed up; the commendation of what is good in us is
designed, not for our pride, but for our encouragement to continue therein,
and should be accordingly improved.
III. The apostle's joy therein, in the good report itself, and the good ground
of it: I rejoiced greatly when the brethren came and testified,
&c., v. 3. I have no greater joy than to hear that my children
walk in the truth, in the prescripts of the Christian religion. The best
evidence of our having the truth is our walking in the truth. Good men
will greatly rejoice in the soul-prosperity of others; and they are glad to
hear of the grace and goodness of others. They glorified God in me.
Love envieth not, but rejoiceth in the good name of other folks. As it is joy
to good parents, it will be joy to good ministers, to see their children
evidence their sincerity in religion, and adorn their profession.
IV. The direction the apostle gives his friend concerning further treatment of
the brethren that were with him: Whom if thou bring forward on their
journey, after a godly sort, thou shalt do well. It seems to have been
customary in those days of love to attend travelling ministers and Christians,
at least some part of their road, 1 Cor. xvi. 6. It is a kindness to a
stranger to be guided in his way, and a pleasure to travellers to meet with
suitable company: this is a work that may be done after a godly sort,
in a manner worthy of God, or suitable to the deference and relation we bear
to God. Christians should consider not only what they must do, but what they
may do, what they may most honourably and laudably do: the liberal mind
deviseth liberal generous things. Christians should do even the
common actions of life and of good-will after a godly sort, as serving God
therein, and designing his glory.
V. The reasons of this directed conduct; these are two:-- 1. Because that
for his name's sake these brethren went forth, taking nothing of the Gentiles.
It appears thus that these were ministerial brethren, that they went forth to
preach the gospel and propagate Christianity; possibly they might be sent out
by this apostle himself: they went forth to convert the Gentiles; this was
excellent service: they went forth for God and his name's sake; this is the
minister's highest end, and should be his principal spring and motive, to
gather and to build up a people for his name: they went forth also to carry a
free gospel about with them, to publish it without charge wherever they came: Taking
nothing of the Gentiles. These were worthy of double honour. There are
those who are not called to preach the gospel themselves who may yet
contribute to the progress of it. The gospel should be made without charge to
those to whom it is first preached. Those who know it not cannot be expected
to value it; churches and Christian patriots ought to concur to support the
propagation of holy religion in the pagan countries; public spirits should
concur according to their several capacities; those who are freely
communicative of Christ's gospel should be assisted by those who are
communicative of their purses. 2. We ought therefore to receive such, that
we may be fellow-helpers to the truth, to true religion. The institution
of Christ is the true religion; it has been attested by God. Those that are
true in it and true to it will earnestly desire, and pray for, and contribute
to, its propagation in the world. In many ways may the truth be befriended and
assisted; those who cannot themselves proclaim it may yet receive, accompany,
help, and countenance those who do.
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The
Character of Diotrephes.
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A. D. 90.
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9 I wrote unto the church: but Diotrephes, who
loveth to have the preeminence among them, receiveth us not. 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. 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.
I. Here is a very different example and character, an officer, a minister in
the church, less generous, catholic, and communicative than the private
Christians. Ministers may sometimes be out-shone, out-done. In reference to
this minister, we see,
1. His name--a Gentile name: Diotrephes, attended with an unchristian
spirit.
2. His temper and spirit--full of pride and ambition: He loves to have the
pre-eminence. This ferment sprang and wrought betimes. It is an ill
unbeseeming character of Christ's ministers to love pre-eminence, to affect
presidency in the church of God.
3. His contempt of the apostle's authority, and letter, and friends. (1.) Of
his authority: The deeds which he doeth contrary to our appointment, prating
against us with malicious words. Strange that the contempt should run so
high! But ambition will breed malice against those who oppose it. Malice and
ill-will in the heart will be apt to vent themselves by the lips. The heart
and mouth are both to be watched. (2.) Of his letter: "I wrote to the
church (v. 9), namely, in recommendation of such and such brethren.
But Diotrephes receiveth us not, admits not our letter and testimony
therein." This seems to be the church of which Gaius was a member. A
gospel church seems to be such a society as to which a letter may be written
and communicated. Gospel churches may well expect and be allowed credentials
with the strangers who desire to be admitted among them. The apostle seems to
write by and with these brethren. To an ambitious aspiring spirit apostolical
authority or epistle signifies but little. (3.) Of his friends, the brethren
he recommended: Neither doth he himself receive the brethren, and
forbiddeth those that would, and casteth them out of the church, v.
10. There might be some differences or different customs between the Jewish
and Gentile Christians. Pastors should seriously consider what differences are
tolerable. The pastor is not at absolute liberty, nor lord over God's
heritage. It is bad to do no good ourselves; but it is worse to hinder those
who would. Church-power and church-censures are often abused. Many are cast
out of the church who should be received there with satisfaction and welcome.
But woe to those who cast out the brethren whom the Lord Christ will take into
his own communion and kingdom!
4. The apostle's menace of this proud domineerer: Wherefore, if I come, I
will remember his deeds which he doeth (v. 10), will remember to
censure them. This seems to intimate apostolical authority. But the apostle
seems not to hold an episcopal court, to which Diotrephes must be summoned;
but he will come to take cognizance of this affair in the church to which it
belongs. Acts of ecclesiastical domination and tyranny ought to be
animadverted upon. May it be better agreed to whom that power belongs!
II. Here is counsel upon that different character, dissuasion from copying
such a pattern, and indeed any evil at all: Beloved, follow not that which
is evil, but that which is good, v. 11. Imitate not such
unchristian pernicious evil; but pursue the contrary good, in wisdom, purity,
peace, and love. Caution and counsel are not needless to those who are good
already. Those cautions and counsels are most likely to be accepted that are
seasoned with love. Beloved, follow not that which is evil. To this
caution and counsel a reason is respectively subjoined. 1. To the counsel: Follow
that which is good; for he that doeth good (naturally and genuinely
doeth good, as delighting therein) is of God, is born of God. The
practice of goodness is the evidence of our filial happy relation to God. 2.
To the caution: Follow not that which is evil, for he that doeth
evil (with bent of mind pursues it) hath not seen God, is not duly
sensible of his holy nature and will. Evil-workers vainly pretend or boast an
acquaintance with God.
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The
Character of Demetrius; Conclusion and Salutation.
A. D. 90.
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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. 13 I had many things to write, but I will not
with ink and pen write unto thee: 14 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.
Here we have, I. The character of another person, one Demetrius, not
much known otherwise. But here his name will live. A name in the gospel, a
fame in the churches, is better than that of sons and daughters. His character
was his commendation. His commendation was, 1. General: Demetrius has a
good report of all men. Few are well spoken of by all; and sometimes it is
ill to be so. But universal integrity and goodness are the way to (and
sometimes obtain) universal applause. 2. Deserved and well founded: And of
the truth itself, v. 12. Some have a good report, but not of the
truth itself. Happy are those whose spirit and conduct commend them before God
and men. 3. Confirmed by the apostle's and his friends' testimony: Yea, and
we also bear record; and that with an appeal to Gaius's own knowledge: And
you (you and your friends) know that our record is true. Probably
this Demetrius was known to the church where the apostle now resided, and to
that where Gaius was. It is good to be well known, or known for good. We must
be ready to bear our testimony to those who are good: it is well for those who
are commended when those who commend them can appeal to the consciences of
those who know them most.
II. The conclusion of the epistle, in which we may observe, 1. The referring
of some things to personal interview: I have many things to write, but I
will not with ink and pen, but I trust I shall shortly see thee, v.
13, 14. Many things may be more proper for immediate communication than for
letter. A little personal conference may spare the time, trouble, and charge,
of many letters; and good Christians may well be glad to see one another. 2.
The benediction: Peace be to you; all felicity attend you. Those that
are good and happy themselves wish others so too. 3. The public salutation
sent to Gaius: Our friends salute thee. A friend to the propagation of
religion deserves a common remembrance. And these pious persons show their
friendship to religion as well as to Gaius. 4. The apostle's particular
salutation of the Christians in Gaius's church or vicinity: Greet thy
friends by name. I doubt they were not very many who must be so personally
saluted. But we must learn humility as well as love. The lowest in the church
of Christ should be greeted. And those may well salute and greet one another
on earth who hope to live together in heaven. And the apostle who had lain in
Christ's bosom lays Christ's friends in his heart.
Contents
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