but it is more probable that the truth is here personal, denoting our Lord (cf. Jn 14:6) and that we should translate: the Truth Himself.

Transcription

1 The Third Epistle of John [1:13 14] 315 though He was entirely without sin and fully righteous. So we must understand John s words here to mean that all who have shown themselves to be true followers of Yeshua by living lives of righteousness, speak well of Demetrius. and even by the truth itself. Some have suggested that when John writes that the truth itself (ὑπὸ αὐτῆς τῆς ἀληθείας) gives witness to the godly life of Demetrius, this refers to God (Jn 17:3), to Yeshua (Jn 14:6), or to the Spirit (1Jn 5:6), for John writes of God, the Son, and the Spirit as embodying the truth. This view is taken by F. F. Bruce, where he writes regarding our verse: but it is more probable that the truth is here personal, denoting our Lord (cf. Jn 14:6) and that we should translate: the Truth Himself. 1 While this may be the case, it seems to me that the text of our verse itself does not strongly support the view this interpretation. It seems more probable that we should understand the phrase by the truth itself to indicate that the life of faith lived out by Demetrius was self-evident to all who knew him. The phrase would emphasize that there was not a hidden side of Demetrius that would have soiled his reputation if known. Even those who were very close to him and able to observe his life in even private settings gave witness of his integrity and life of faith. We also speak well of him, and you know that our testimony is true. John has used the verb μαρτυρέω (martureō, to give witness ) three times in this verse: of the many who give a good report about Demetrius, of his own self-evident life of righteousness, and now of John and his associates as well. It seems probable that John has the Torah axiom in mind, that in the mouth of two or three witnesses a matter is confirmed (Deut 19:15). 2 Here, the Apostle John himself bears witness of the godly life of Demetrius, and is confident that Gaius will accept his word along with the accompanying word of those who are traveling with him as the capstone of witnesses, assuring the acceptance of Demetrius as a living example of one who has accepted the truth and is living it out in his daily life. Once again, we may take the inspired words of this epistle and apply the principles they teach to our own lives and situation. Those who would take on the responsibility of teaching others cannot expect their words to have God s blessing unless their lives conform to the righteousness of the message they intend to teach. May the Lord grant us, in this Torah movement, to raise up workers, servants, and teachers of integrity so that the word of God would go forth both in word and life I had many things to write to you, but I am not willing to write them to you with pen and ink; but I hope to see you shortly, and we will speak face to face. John now comes to the conclusion of his epistle to Gaius, and utilizes verbiage that is very similar to that by which he concluded his second epistle. Though I have many things to write to you, I do not want to do so with paper and ink; but I hope to come to you and speak face to face, so that your joy may be made full. (2Jn 1:12) 1 F. F. Bruce, 3John, p cf. Matt 18:16; 2Cor 13:1; 1Tim 5:19; Heb 10:28.

2 316 [1:13 14] The Third Epistle of John In our text, pen and ink (διὰ μέλανος καὶ καλάμου) takes the place of paper and ink (διὰ χάρτου καὶ μέλανος) in the salutation of 2John, but the choice of different words is not significant. Both expressions essentially say the same thing, that John needed to have a close conversation with Gaius in regard to other important matters he wishes to discuss, i.e., delicate personal and ecclesiastical questions. 1 The Greek χάρτης (xartēs), translated as paper, is actually papyrus, the plant that was used by stripping the stalk and then pressing the strips together in a criss-cross fashion to form sheets for writing. The English pen translates the Greek κάλαμος (kalamos) which was a writing utensil (pen) made from a reed. The English ink translates the Greek μέλαν (melan) which means black, and when used of ink, describes a mixture of lampblack or soot mixed together with a binding agent, such as gum arabic or animal glue and water. Once again, the elder John shows himself to be wise as he communicates with Gaius, for surely the matter relating to the divisive actions of Diotrephes would need to be handled very carefully, and would thus be better undertaken face to face rather than in writing. Questions that may have been in the mind of Gaius, including how he and the other leaders of the community should handle the situation, would be far better explained in person where questions and details of the dispute which Diotrephes had voiced could be better elucidated. Yes, John would confront Diotrephes when he arrived (v. 10), but he also wants to encourage Gaius and the other leaders of the community, and enjoy the fellowship with them based upon their common faith in Yeshua. But even beyond the contrary actions of Diotrephes, the elder Apostle may also have wanted to encourage and strengthen Gaius and the other leaders, enabling them to act wisely in the face of the division that had occurred. And such divisiveness would only increase if the truth of the Gospel and the teachings of Yeshua s Apostles continued to be questioned and even abandoned by those who were leaving the communities of The Way and denying Yeshua in the process. When members of a believing community leave and deny what they had previously confessed to be true, it is often the first impulse of the leadership as well as the community to view those who have left as enemies and thus to cut off communication entirely and sever all relationships. Such stringent measures may ultimately be required if no repentance is forthcoming from those who have denied Yeshua. Remember what John wrote in his second epistle: If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greeting; for the one who gives him a greeting participates in his evil deeds. (2Jn 1:10 11) But the first response, as modeled by the Overseers of the community, ought to be one of concern and compassion with a view to helping them see the error of their way and return to a full, heartfelt confession of Yeshua as the true Messiah and only Savior of sinners. Indeed, Paul teaches this in his second epistle to Timothy, describing how overseers are to act toward those who oppose the teaching of the truth. 1 F. F. Bruce, 3John, p. 155.

3 The Third Epistle of John [1:15] 317 The Lord s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2Tim 2:24 26) but I hope to see you shortly, and we will speak face to face. In the conclusion of 2John, the Apostle simply states I hope to come to you and speak face to face. In 3John, however, he makes it clear that his coming is imminent, i.e., shortly. The Greek word (εὐθέως, eutheōs) translated as shortly by the NASB, often carries the sense elsewhere in the Apostolic Scriptures of immediately or at once. 1 But in terms of travel and visiting, the sense here surely means soon or without long delay. This would strengthen the perspective that 3John was written near the time when John was departing on his travels to visit various communities, with the community in which Gaius fellowshipped being on the Apostle s itinerary. The expression face to face is an idiom used in biblical Hebrew to describe the close companionship and heartfelt communication which exists between true friends. In this regard, note the use of face to face to describe the relationship between God and Moses: Thus the LORD used to speak to Moses face to face, just as a man speaks to his friend. (Ex 33:11) Here, once again, the Apostle John shows his deep desire to shepherd those who were leaders among the communities of The Way, helping them to carry on the vitally important commission given by Yeshua Himself, that through the Gospel and the very word of God, disciples for Yeshua would be made from every nation in fulfillment of the promise made to Abraham (Gen 12:3). 15 Peace be to you. The friends greet you. Greet the friends by name. John uses the common semitic Peace to you שׁ ל וֹ ם ל ך), shalom l e cha), here in the singular since he is addressing Gaius directly. Used for both hello and goodbye, the true meaning of shalom is that of completeness, of events and situations that are whole or right, which bring joy and comfort in life. Thus both the greeting and salutation of Shalom is expressing one s hope for the good things to surround the one who has come or who is leaving. But among the followers of Yeshua, the word took on additional, spiritual significance, for true shalom is found in the finished work of Yeshua, making eternal redemption for all who have believed and will believe in Him as the promised Savior. To have peace with God is the ultimate shalom, for it not only brings settled hope and joy in this life, but is the very means by which we have life in the world to come. Note the following verses which highlight the Apostolic use of the word peace (εἰρήνη, eirēnē) as found in Yeshua as one s Savior. 1 See BDAG, εὐθέως, p. 405.

4 318 [1:15] The Third Epistle of John Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. (John 14:27) So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Yeshua came and stood in their midst and said to them, Peace be with you. And when He had said this, He showed them both His hands and His side. The disciples then rejoiced when they saw the Lord. So Yeshua said to them again, Peace be with you; as the Father has sent Me, I also send you. And when He had said this, He breathed on them and said to them, Receive the Holy Spirit. If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained. But Thomas, one of the twelve, called Didymus, was not with them when Yeshua came. So the other disciples were saying to him, We have seen the Lord! But he said to them, Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe. After eight days His disciples were again inside, and Thomas with them. Yeshua came, the doors having been shut, and stood in their midst and said, Peace be with you. (John 20:19 26) Therefore, having been justified by faith, we have peace with God through our Lord Yeshua Messiah, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. (Rom 5:1 2) And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Messiah Yeshua. (Phil 4:7) Greet one another with a kiss of love. Peace be to you all who are in Messiah. (1Pet 5:14) This, then, is the sense that John intends to give as he ends his epistle to Gaius, even with a common salutation, but one which is equally endowed with spiritual richness and meaning. Even in the specific situation in which Gaius found himself, one in which division and false doctrine threatened the shalom of the community, those who would cling to the truth of the Scriptures and live in accordance with the eternal truth revealed in them, would be guarded by that very peace that surpasses human understanding. The friends greet you. Greet the friends by name. John s final salutation consists of a greeting from the friends (οἱ φίλοι, hoi filoi) as well as the request or admonition to greet the friends by name. In the early communities of The Way, people commonly referred to communities members as brothers or sisters. But Yeshua referred to His disciples as friends and John may thus be using this terminology as he learned it from his Lord. You are My friends if you do what I command you. No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. (John 15:13 15) We should therefore understand John s use of the word friend to denote

5 The Third Epistle of John [Applications] 319 fellow believers, those who remained faithful in their confession of Yeshua, to their service to Him, and thus to one another. The fact that the definite article is used (i.e., the friends ) gives to the word friends a specific and limited sense in this context. Here, at the end of the epistle, we have another indication that though John is writing his epistle to Gaius, it actually is meant for the community as a whole, for he instructs Gaius to greet the friends by name (ἀσπάζου τοὺς φίλους κατ ὄνομα). The addition of by name is because such a greeting of acceptance by the Apostle John could not be given in a corporate fashion, since there may well have been those who were siding with Diotrephes or who had already followed him in denouncing the Apostles and their teaching. Additionally, by name highlights John s own relationship with the members of this community and expresses his desire that Gaius communicate his warm affections for them. In short, he wants Gaius to make sure that he personally conveys both the message of the epistle as well as John s own concern and care for the community as a whole. Thus, he ends the epistle in the same way that he opened it. He began the epistle by expressing his close friendship with Gaius, and ends it by extending this same affection to the community of believers as a whole. In so doing, he emphasizes the victory that is inevitable to those who remain faithful to the truth of the word of God and who thereby are strengthened in the faith once for all handed down to the saints (Jude 1:3). May we likewise hold fast to the truth of God s word, having confidence and sure hope in the victory that is ours in Yeshua our Messiah and Savior Applying the Truths of 3John to our Lives v. 1 The elder to the beloved Gaius, whom I love in truth. The primary point to be made from this expression is that John has given himself to the encouragement, teaching, exhortation, and building up of Yeshua s people, and this is the true expression of love, for it is doing all in one s power to cause the eternal truth of God to blossom in the lives of those who confess Him as their Lord and Savior. To love in truth means not only to have a genuine love for them, but it also means to love them in full harmony with the truth as it is found in the self-revelation of God in the Scriptures and ultimately through His Son, Yeshua. v. 2 Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers. Note that in addressing Gaius this way, John has indicated his assurance that the soul of his beloved friend is indeed prospering (εὐοδόω, euodoō), 1 and that he therefore hopes that his body is equally in good health. There is something to ponder here: How often in our modern world do we pay far more attention to our physical well-being and at the same time neglect the necessary means of grace by which we grow and remain healthy in our walk with the Lord and with others? 1 The verb εὐοδόω is found only two other times in the Apostolic Scriptures: Rom 1:10; 1 Cor 16:2.

6 320 [Applications] The Third Epistle of John vv. 3 4 For I was very glad when brethren came and testified to your truth, that is, how you are walking in truth. I have no greater joy than this, to hear of my children walking in the truth. That the Apostles regularly use the metaphor of walking to describe the life of faith is the very basis for the common word halachah, from the Hebrew ה ל ך (hālach), to walk. Rather than nit-picking over the minutiae of the later rabbinic prescriptions, we should take pains to be sure that our halachah, our manner of walking, is patterned after the manner in which Yeshua walked. Here, once again, John is describing faith that is real because it is demonstrated by one s actions. He does not write about faith as merely an inward agreement with the truth, but as that which flows from the heart to one s whole life: thought, word, and deed. As far as the Scriptures are concerned, faith without works is no faith at all. vv. 5 6 Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; and they have testified to your love before the ekklesia. You will do well to send them on their way in a manner worthy of God. I would further suggest that some of these strangers who had been welcomed by Gaius and the community of believers of which he was a part, may have been Gentiles who had been discipled in other believing communities and then sent out as itinerant teachers to help other communities of The Way in implementing the decree of the Jerusalem council to accept Gentile believers as bona fide members of the ekklesia. Here, once again, we see how the Apostolic teaching regarding the equality of Jew and Gentile within the believing community was of utmost importance for accomplishing the commission given to them by Yeshua. Making disciples of all the nations by teaching them to observe all that He had commanded them surely would have necessitated the voice of spiritually mature Gentile believers as well. Such trained leaders would have played an important role in helping new Gentile believers to integrate into the believing community as fulfilling the promise of the ingathering of the nations (Gen 12:3; Matt 9:38; Luke 10:2; Matt 28:19 20). vv. 7 8 For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, so that we may be fellow workers with the truth. These disciples who were sent out to minister to communities remote from their own homes did so voluntarily, and for the sake of the Name. Here, the Greek word ὄνομα (onoma, name ) is almost certainly used by John as a metonym to denote Yeshua Messiah. Some understand John s use of the Name in this text to refer both to Yeshua as well to the Father. But the weight of the evidence shows that John uses the Name specifically of Yeshua as the One Who is the Head of the ekklesia and the very One Who promised to build it as His own (Matt 16:18). When the believing community supports those who voluntarily labor in their midst, they too are giving glory to God through their

7 The Third Epistle of John [Applications] 321 obedience to His commandments and thus join the teachers and leaders as workers for the truth. This is an important truth that has been lost or at least diminished among a large part of the wider Christian Church in our times. For the work of making disciples, teaching others, evangelizing the lost, etc., is not to be envisioned as in the hands of a few teachers or leaders, but is that to which every believer in the community is to be connected. Fellow workers (συνεργοὶ, sunergoi) means that all combine their abilities and their means in order to accomplish the task. This means engaging in prayer, encouragement, putting hands to particular tasks, sharing that which is needed for the success of the whole, etc. And what is the ultimate goal of being fellow workers together? It is that the truth of Yeshua as our Lord, Savior, and King, might be made known to a watching world, portraying the riches of salvation He has procured for all who will believe. Rather than being spectators in the community, John exhorts us all to see ourselves as fellow workers for the truth. v I wrote something to the ekklesia; but Diotrephes, who loves to be first among them, does not accept what we say. For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire to do so and puts them out of the ekklesia. We see then, that Diotrephes stands as a very early example of someone who sought to overturn the Apostolic teaching regarding leadership within the ekklesia, and who likewise tried to dismiss the authority of the Apostles themselves. And we should note that John considers the situation with Diotrephes as requiring public rebuke as well as a clear warning not to be persuaded by his errant teaching. While we must do so with caution and wisdom, we too must point out those who are teaching a message contrary to the Scriptures, and warn each other not to be ensnared by those who pedal man s own ideas as though they were God s or who twist the Scriptures to fit their own agendas. v. 11 For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire to do so and puts them out of the ekklesia. By the time John is writing his epistles, the authority of the Apostles as embodied in their written letters and gospels, was received as the inspired word of God, even if central councils of leaders had not yet publicly decreed them to be so. Thus, for Diotrephes to deny those teachers who were carrying the Apostles teaching, was likewise to deny the very authority of Yeshua in His having commissioned His Apostles, and thus to deny their epistles and writings as having divine authority. In essence, John warns Gaius not to follow or imitate those who, like Diotrephes, had dismissed the Apostles as having no true authority from God Himself. And we must likewise be warned. For in the Torah movement there are increasing numbers of false teachers who are teaching that all or some of the Apostolic Scriptures are not to be received as having divine

8 322 [Applications] The Third Epistle of John authority, i.e., are not to be considered Scripture. The schemes of the enemy are the same, regardless of the era. v. 12 Demetrius has received a good testimony from everyone, and from the truth itself; and we add our testimony, and you know that our testimony is true. Once again, we may take the inspired words of this epistle and apply the principles they teach to our own lives and situation. Those who would take on the responsibility of teaching others cannot expect their words to have God s blessing unless their lives conform to the righteousness of the message they intend to teach. May the Lord grant us, in this Torah movement, to raise up workers, servants, and teachers of integrity so that the word of God would go forth both in word and life. vv I had many things to write to you, but I am not willing to write them to you with pen and ink; but I hope to see you shortly, and we will speak face to face. Peace be to you. The friends greet you. Greet the friends by name. Thus both the greeting and salutation of Shalom is expressing one s hope for the good things to surround the one who has come or who is leaving. But among the followers of Yeshua, the word took on additional, spiritual significance, for true shalom is found in the finished work of Yeshua, making eternal redemption for all who have believed and will believe in Him as the promised Savior. To have peace with God is the ultimate shalom, for it not only brings settled hope and joy in this life, but is the very means by which we have life in the world to come.