Exegetical and Hermeneutical Commentary of 3 John 1:3
For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
3. For ] ‘I know that thy soul is in a prosperous condition, for I have it on good authority.’
I rejoiced greatly ] See on 2Jn 1:4. This cannot so well be the epistolary aorist, but rather refers to the definite occasions when information was brought. Of course if ‘rejoiced’ becomes present as epistolary aorist, ‘came’ and ‘bare witness’ must be treated in like manner.
testified of the truth that is in thee ] Better, bare witness (see on 1Jn 1:2) to thy truth (see on 3Jn 1:6). The whole, literally rendered, runs thus; For I rejoiced greatly at brethren coming and witnessing to thy truth. Joh 5:33 is wrongly quoted as a parallel. There the Baptist ‘hath borne witness to the truth,’ i.e. to the Gospel or to Christ. Here the brethren bare witness to Gaius’s truth, i.e. to his Christian life, as is shewn by what follows. The ‘thy’ is emphatic, as in 3Jn 1:6; perhaps in contrast to the conduct of Diotrephes. Comp. Luk 4:22.
even as thou walkest in the truth ] Omit ‘ the,’ as in 2Jn 1:4. This is part of what the brethren reported, explaining what they meant by Gaius’s truth.
Fuente: The Cambridge Bible for Schools and Colleges
For I rejoiced greatly when the brethren came – Who these were is not certainly known. They may have been members of the same church with Gaius, who, for some reason, had visited the writer of this Epistle; or they may have been the brethren who had gone from him with a letter of commendation to the church, 3Jo 1:9, and had been rejected by the church through the influence of Diotrephes, and who, after having been hospitably entertained by Gaius, had again returned to the writer of this Epistle. In that case, they would of course bear honorable testimony to the kindness which they had received from Gaius, and to his Christian character.
And testified of the truth that is in thee – That you adhere steadfastly to the truth, notwithstanding the fact that errors abound, and that there are many false teachers in the world.
Even as thou walkest in the truth – Livest in accordance with the truth. The writer had made the same remark of the children of Cyria, to whom the second Epistle was directed. See the notes at 2Jo 1:4.
Fuente: Albert Barnes’ Notes on the Bible
3Jn 1:3
I rejoiced greatly, when the brethren came and testified of the truth that is in thee.
Beautiful is the picture presented in this verse. Here we have brethren engaging in Christian intercourse, ascertaining each others moral condition, and taking a deep and living interest in all that pertains to the education of the soul in the faith of Christ. This is a fine test of moral manhood. When we find men disposed to give the fullest credit for the growth and sincerity of their brethren in the faith, we may accept such witness as a proof that they themselves are firmly rooted in great principles, and are more and more resembling Him whose name they bear, and whose perfections it is the business of their lives to illustrate. (J. Parker, D. D.)
Gaius
We are now to study the character of Gaius, the sincere and generous host of Demetrius, the quiet but sturdy opponent of the intolerance and tyranny of Diotrephes, and the study should be very welcome to us since, if he has not climbed so high as the fervent and zealous Evangelist, still less has he fallen so low as the prating lover of pre-eminence who would not defer even to the apostle himself. With his first touch St. John strikes the ground-note, or the keynote, of the whole music which went to make up the character of the man. Gaius was one who walked in truth, and so walked in it that men bore witness to his truth. The Greek word here rendered truth might, if the change were worth making, be rendered reality. But if I say that Gaius was a true man, a genuine man, a real man, whose life was all of one piece, whose daily conduct was the practical outcome and inference from the truths he believed, I may perhaps help you to some conception of the apostles meaning. Still he implies much more than he says, and we must try to recover his implications also. We may, and must, infer from his stress on the word truth that Gaius cared more for deeds than for words; that there was not that unhappy divorce between his professions and his actions, his creed and his conduct, which we may see in Diotrophes and recognise only too clearly in ourselves. He did not look one way and walk another. He did not say one thing and mean another. He did not approve the better, and follow the worse, course. There was no hypocrisy, no insincerity, in him. He, the whole man, was in the truth. Come what may, no danger, no allurement, will draw or drive him from his steadfast and habitual round, or make him unfaithful to the faith and service of Christ. And we may also infer that Gaius was not one who would bring the spirit and methods of the world into the Church. Diotrephes might be as selfish, as opinionated, as ambitious, as subtle and scheming, as he was before he had entered the Christian fellowship. But that was not possible to a true man, a genuine Christian, such as Gaius, who really believed the truth as it is in Jesus. Nor, again, could a true man, in the apostles sense, yield to that still more subtle and fatal temptation by which those are overcome in whom religion degenerates, as it seems to have done in Diotrephes, into mere ecclesiasticism or sectarianism. A too keen and exclusive interest in the outside of the cup and the platter is as dangerous in the Church as it is anywhere else. And the charity of Gaius was as conspicuous as his unworldliness. Not only had he received and entertained strangers, who were also brethren, setting forward Demetrius and other travelling evangelists on their journey; he continued to receive and serve them even when Diotrephes forbade him, and had persuaded the Church to excommunicate those who ventured to receive them. He could do no other, for he walked in truth. Nor was he to be talked out of his loyalty to truth, or threatened out of it. Truth in every form was welcome to him, let who would teach it, let who would prate against it. It was his duty to receive brethren even if they were strangers. A certain genuineness and wholeness, then, a certain staunchness and loyalty, combined with great breadth and tolerance, seems to have been characteristic of the hospitable and kindly Gaius. He was in the truth. He walked in truth. There was a clear accord, a fruitful harmony, between his principles and his practice which gave unity and force to his life. He could be true to truth, come whence it would. He could be true to men, even when they were reviled and thrust out of the Church. Now this large, steadfast, yet gentle loyalty to truth is as essential to a genuine, a real and strong, Christian character now as it was then: a loyalty which can not only stand against the narrow intolerance of a Diotrephes, and sympathise with the disinterested zeal of a Demetrius, but can also bring the large generous truths in which we believe to bear upon our daily life and practice, and constrain us to receive and set forward all who are serving the truth that we may be fellow-workers with the truth they teach. Before we can put ourselves even on the modest level of Gaius, we must ask ourselves, What risks have we run, what sacrifices have we made, what pleasant fellowships have we put in jeopardy, that we might stand up for unpopular truths, or back up the men who were enforcing and defending them? There are men, no doubt, who have a terrible struggle to wage in the sacred precincts of their own soul before they can make religion the ruling inference and power of their lives; and of these, perhaps, we must not expect much public service until the issue of the inward conflict has been decided; though I believe that, even in this inward personal war, they would be greatly aided were they to make it more impersonal, and to care and contend for the salvation of other men instead of simply fighting for their own hand. And there are other men who are so engrossed and exhausted by the labours and cares, the occupations and irritations, of their daily business that they have as much as they can do in bringing the spirit of religion to bear on their daily task, and have neither leisure nor energy left for works of public usefulness. Remember, we are not told that Gaius talked Diotrephes down, or that he made a masterly defence of St. John, or even that he took a prominent part whether in managing the affairs or conducting the services of the Church. All we are told of him is that he showed much sympathy with the strangers whom John had commended to the Church, that his sympathy took very practical forms, and that he exercised it at the risk, and perhaps at the cost, of losing the sympathy of brethren who were not strangers, and with whom he habitually worshipped. (S. Cox, D. D.)
The testimony of others
I. Faith in possession.
1. The unconditional acceptance of the truth.
2. The harmony of truth with our moral nature.
II. Faith in action.
1. Faith in action is a healthful and energising exercise of our whole life.
2. Faith in action is a power wielded over others.
III. Faith on record. The faithful witnesses who gave their evidence in the presence of St. John were samples of others who gave their evidence before the tribunal of the world.
1. It is a record worth making. To write down the deeds, the trials, and the victories of faith is not a waste of either time or materials.
2. It is worth rehearsing.
3. It is worth preserving. Its influence is marvellous. The lamp of another strengthens the light of our own, to make clearer the Christian path.
IV. The reflex influence of faith. Gaius was the apostles son in the faith. How the soul of the aged minister was lighted up as the brethren related to him the glad tidings concerning the soul he had been instrumental in saving. (T. Davies, M. A.)
Fame
is like a ship that receives all passengers, like a waggon that entertains all, good and bad. Bad things go abroad, and good things go abroad, but here is the difference.
1. Bad things go speedily, good slowly; the one flies like eagles, the other creeps like snails.
2. The one are enlarged, the other diminished.
3. The one all hear of, but a few of the others.
4. Bad things go without ceasing; men are like flies that are ever insisting upon sores; the report of good things is like a hue and cry that quickly falls down in the country.
5. The one we tell of with delight; we take little pleasure in talking of the other, yet we ought to testify of the one rather than of the other. Let us witness of the virtues wherewith God hath adorned any. It shall redound to his glory, and it shall be a spur to prick on others to the like. (W. Jones, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. When the brethren came] Probably the same of whom he speaks in the fifth 3Jo 1:5 and following verses, and who appear to have been itinerant evangelists.
The truth that is in thee] The soundness of thy faith and the depth of thy religion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The truth is familiarly used to signify the pure doctrine of Christianity, which in its principal design aims at correspondent practice. That his children, i.e. such as had been converted to Christ by his ministry, {as 1Co 4:15} of whom it appears Gaius was one, did
walk in the truth; ( an apt expression of such correspondent practice); was greatest matter of joy to this holy apostle, especially when the godly lives of such, to whose conversion he had been instrumental, were so observable, as to gain them a testimony from all others that knew them, as it was in the present instance.
Fuente: English Annotations on the Holy Bible by Matthew Poole
testifiedof the truth that is in thee Greek,of (or to)thy truth: thy share of that truth in which thou walkest [Alford].
evenas thou in contrast to Diotrephes (3Jo1:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I rejoiced greatly when the brethren came,…. From the place where Gaius lived, to that where John now resided; these brethren seem to be preachers of the word, who travelled from place to place to spread the Gospel:
and testified of the truth that is in thee; either of Christ, who was formed in him; or of the Gospel, which had a place in his heart; or of the truth of grace that was in him, as well as of that faithfulness, integrity, and sincerity he appeared to be possessed of, being an Israelite indeed, and without guile:
even as thou walkest in the truth: in Christ, and in the Gospel, and as became it, and with all uprightness; see 2Jo 1:4; and this occasioned great joy in the apostle; as it is matter of joy to every one that truly loves Christ, and his Gospel; or has the true grace of charity in him, which envies not the gifts and graces of others, but rejoiceth in the truth, wherever it is found; and especially to the faithful ministers of the word, when they hear of the truth of grace in any souls, and that such continue walking in the truth of the Gospel, and particularly those who have been wrought upon under their ministry, as follows.
Fuente: John Gill’s Exposition of the Entire Bible
| The Character of Gaius. | A. D. 90. |
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., <i>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.
Fuente: Matthew Henry’s Whole Bible Commentary
I rejoiced greatly ( ). As in 2John 1:4; Phil 4:10, not epistolary aorist, but reference to his emotions at the good tidings about Gaius.
When brethren came ( ). Genitive absolute with present middle participle of , and so with (bare witness, present active participle of ). Present participle here denotes repetition, from time to time.
To the truth ( ). Dative case. “As always in the Johannine writings, ‘truth’ covers every sphere of life, moral, intellectual, spiritual” (Brooke).
Even as thou walkest in truth ( ). “Thou” in contrast to Diotrephes (verse 9) and others like him. On see 1Jo 1:6 and on see 2Jo 1:4.
Fuente: Robertson’s Word Pictures in the New Testament
Rejoiced greatly. See on 2 John 4.
Brethren came [ ] . Lit., coming. The present participle denotes coming from time to time, and not coming on a single occasion, which would require the aorist. On brethren, see on 1Jo 2:9. Thou walkest in truth. See on 1Jo 1:8. for the phrase walk in, see on 2 John 6. Thou is emphatic, suggesting a contrast with less faithful ones, as Diotrephes, ver. 9.
Fuente: Vincent’s Word Studies in the New Testament
1) “For I rejoiced greatly” – good tidings should always call God’s saints to hearty joy Luk 2:10; Rom 12:15; Luk 15:31-32.
2) “When the Brethren came, ‘ The receiving of the brethren, bearing the message of Christ, should be received in love, as though an angel from God. Heb 13:1-2; Gen 18:1-22; Act 15:1-4.
3) “And testified of the truth that is in thee” (Greek marturounton) bear witness of the truth “in” or held by Gaius.
4) “Even as thou walkest in the truth.” (Greek kathos) just as Gaius walked (Greek peripates) in daily course of conduct, in truth or according to the word of truth Gal 5:22-25; Rom 8:1; Eph 4:1; 1Jn 2:6.
ILLUSTRATIONS:
THE BIBLE WILL STAND
0 God, Thy Word is true we know!
It makes men’s souls with beauty glow
With radiance from above.
Help us plant it in each heart
That none from Thee might wish to part,
But walk with Thee in love.
We know its entrance giveth light
To guide us through life’s darkest night, To light that is divine.
The hope it gives is from above,
And floods our souls with truest love, Making us know we’re Thine.
-William James Robinson
Fuente: Garner-Howes Baptist Commentary
3. For Giving reason for assuming that his soul was all right; namely, his accepting and aiding John’s missionaries of truth, instead of the errorists.
The brethren came The missionaries sent by John, who returned from their first mission into Asia Minor, back to Ephesus, and made report. Their report in regard to their entertainment by Gaius was such that our apostle rejoiced greatly. And he was induced thereby, on their starting for their second journey, to send by them this letter to Gaius.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I rejoiced greatly, when brethren came and bore witness to your truth, even as you walk in truth. Greater joy have I none than this, to hear of my children walking in the truth.’
But his greatest rejoicing is in that Gaius walks in the truth. John is often called the Apostle of ‘love’ but he always lays great stress on ‘truth’. His rejoicing was because Gaius walked in the truth, because he walked in the light with God (1Jn 1:5-7). Thus he was true both in belief, in understanding and in behaviour. And when others came to John from where Gaius lived, all bore testimony to his glowing Christian life, and to the fact that he was a man of the truth. And especially that he knew the truth about Jesus as both God and man, and Saviour, and lived accordingly. This was one reason why John loved him.
Fuente: Commentary Series on the Bible by Peter Pett
3Jn 1:3. Testified of the truth Testified concerning the truth ( ), as thou walkest in the truth, and adornest the gospel by an exemplary behaviour.
Fuente: Commentary on the Holy Bible by Thomas Coke
3Jn 1:3 . Confirmation of the foregoing statement.
] see on 2Jn 1:4 . When and why the apostle felt such a joy is stated in the two following participial sentences, of which, however, as far as the sense is concerned, the first is subordinate to the second; Mons: lorsque les frres qui sont venus ont rendu tmoignage.
, with the dative of the thing: “ to testify of anything; ” comp. 3Jn 1:6 ; 3Jn 1:12 ; Joh 3:26 ; Joh 5:33 ; Joh 18:37 .
By it is not the truth in the objective sense (Calovius: veritas evangelii) in so far as Caius had received it, but the truth in the subjective sense, that is to be understood (so also Lcke, Dsterdieck, Braune, etc.): the inner Christian life, which is born of the truth, is itself truth; some commentators incorrectly limit the idea to a single element of it; e.g. Lorinus to liberalitas.
The addition: (comp. 2Jn 1:4 ), serves as an explanation of the preceding: “namely how thou,” etc. In the fact that the brethren testified that Caius was walking in the truth, they bore a testimony to the truth that was in him. The sentence is not “a direct sentence” (Baumgarten-Crusius: “as thou indeed art living in accordance with the truth”) by which “John adds his testimony to that of the brethren (Besser) in order to confirm it” (Ebrard), but “an indirect sentence” (Brckner) dependent on , on which a special emphasis is laid, as also the in 3Jn 1:4 shows (so also Dsterdieck, Braune). is emphatically used in contrast to those who do not walk .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 3. Testified of the truth ] This was their ingenuity, thus, at least, to requite their host by giving testimony of his liberality, and this his liberality proved the truth of his faith, and his good estate to Godward, as did Dorcas’s garments made for the poor. Lipsius conqueritur desiisse homines non modo laudanda facere, sed laudare. (l. ii. Epis. 70.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3Jn 1:3 . , see note on 2Jn 1:4 . , repeatedly, not on one particular occasion ( ). The itinerant brethren ( die reisenden Brder ) were always at work, going out from Ephesus on their missions and returning with their reports. Cf. 3Jn 1:5-6 . See Introd. p. 155.
Fuente: The Expositors Greek Testament by Robertson
rejoiced greatly. See 2Jn 1:4.
the. Omit.
testified. Greek. martureo. See p. 1511.
the truth, &c. Literally thy truth.
Fuente: Companion Bible Notes, Appendices and Graphics
3Jn 1:3. , I rejoiced) This is enlarged upon in 3Jn 1:4.-, for) A healthy state of the soul is known by the works; and the prayers of the righteous further this state.-, even as) is explanatory.-) thou; opposed to Diotrephes, 3Jn 1:9.
Fuente: Gnomon of the New Testament
salvation (See Scofield “Rom 1:16”).
it was needful Lit. constraint was upon me, i.e. of the Spirit.
Fuente: Scofield Reference Bible Notes
I: 3Jo 1:4, 2Jo 1:4, Phi 1:4, 1Th 2:19, 1Th 2:20
when: Rom 1:8, Rom 1:9, 2Co 7:6, 2Co 7:7, Eph 1:15, Eph 1:16, Col 1:7, Col 1:8, 1Th 3:6-9
the truth: 2Jo 1:2, 2Jo 1:4, Psa 119:11
Reciprocal: Psa 26:3 – and Psa 86:11 – I will Pro 20:7 – just Pro 23:15 – if Rom 1:12 – that I may Rom 6:17 – But 1Co 13:6 – rejoiceth Phi 1:27 – I may Phi 2:19 – that I Col 1:4 – we Phm 1:7 – great joy 1Jo 1:8 – the truth 1Jo 2:14 – the word 1Jo 2:24 – abide 3Jo 1:2 – even
Fuente: The Treasury of Scripture Knowledge
CONTENDING FOR THE FAITH
Ye should earnestly contend for the faith which was once delivered unto the saints.
Jud 1:3
The Apostle St. Jude, with an abruptness only equalled by the plainness and impressiveness of his words, no sooner reminds those to whom he wrote of their spiritual privileges than he implies and urges the fulfilment of a spiritual responsibility. The Christian is beloved of the Father and preserved in Christ, but not for a life of inactivity or indifference in reference to Christs cause. He has to recognise a solemn responsibility in regard to it. Let us first discover what this is, and then consider the Apostles direction for its fulfilment.
I. The Christian is responsible for the preservation of a priceless possession.The torch of truth has been handed to him: the only torch which can light up the path of life. It is the faith once delivered unto the saints. Observe the exactness of the description here. A distinct and definite revelation was made to the saints. Have we that revelation? Have we the very words of those who were first set apart and sanctified to be sharers and custodians of a charge so sacred and momentous? Mans definition of it will not satisfy us. Have we the words dictated by the living lips or written by the living hand of the chosen messengers of God? We have them as surely as if written with an iron pen upon the imperishable rock. That which we have seen and heard declare we unto you, writes the beloved John; and St. Paul says, I certify you, brethren, that the gospel which was preached of me is not after man, for I neither received it of man, neither was I taught it but by the revelation of Jesus Christ. Here are the foundation-stones of our faith. Here is the priceless possession entrusted to us. Christ died for us and rose again. His death upon the cross was on behalf of our sins. He made there (we are thankful for the explicitness of the acknowledgment) by His one oblation of Himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. Look again at the Apostles words; for a truth of the deepest importance is declared by them. The faith was once delivered unto the saints. That is, it was delivered once for all unto them. The measure of the revelation rather than the moment of it is pointed out. The measure was not imperfect, but full, complete, and final. It allows of no addition. It admits of no development. Every doctrine, therefore, which can be shown to be subsequent to the revelation of the faith unto the saints is new, and every doctrine which is new is false. It is the plain and simple gospel, apart from all human dogmas and traditions, with which we are entrusted and for which we are responsible. Aye, moreover, a system of religion, half human and half Divine, we cannot trust. It is only the infallible Word of God in which we can confide; so that our faith may be perfect and indestructible; so that it may stand not in the wisdom of man but in the power of God. In this we shall be safe. In this happy and triumphant.
Amid the wreck of matter and the crash of worlds.
Oh! for a greater recognition of this responsibility on the part of every member of our Church! God grant this to us!
II. The direction of the Apostle in regard to this responsibility claims our consideration.The Christian is to earnestly contend for the faith once for all delivered unto the saints. The soldier snatches the flag from the falling standard-bearer and upholds it; or, if need be, stands upon it and fights over it. It is dearer to him than his life. So must the Christian treat and regard his faith. The competitor in the torch race not only firmly held his torch, but also earnestly, yea, anxiously and eagerly, urged himself onwards towards the goal. He knew that the one was as essential for success as the other. Without the flaming torch he reached the goal in vain. Even so must the Christian contend. Do you ask, How did they act to whom the Apostle addressed this direction? They fulfilled their duty nobly, devotedly. No opposition could make them relax their hold or effort. Opposition, even when it took the most inhuman shape, only fanned into a brighter flame their faith and the more lit up with its light the spiritual darkness of the world. But whence the opposition? It is a sad dna significant fact that it arose from within the Church. Ungodly men, men without reverence or fear of God, had crept into the Church. Their actions and their words St. Jude does not hesitate to describe. But we pass from the past to the present, and I ask, is there any parallel to this in our time? It is said that history repeats itself. It is as true of the history of the Church as of the world. Now, as ever, indeed, in the history of the Church, the most insidious and therefore the greatest danger arises from within it. There are ungodly men, worldly men, men who would dim and destroy the faith once for all delivered to the saints and set up the light of their own reason in its place. Now, what shall be our attitude in the face of this fact? How will you meet this opposition? How will you avert the danger? There is but one course. It is plainly pointed out by the Divine directionYe should earnestly contend for the faith once for all delivered unto the saints. Will you shrink from fulfilling your part? Contend earnestly for the faith; for its finality, for its absolute necessity.
(a) Do it in the spirit of Christ. Not only must our defence of the faith be firm and unyielding, it must also be carried on in gentleness and meekness of spirit. The spirit of uncharitableness, of hatred, of proud and vaunting bigotry is not in keeping with the character of the true follower of the Lord Jesus. Rather does He cherish the spirit of love for the mistaken, and of compassion for those who are out of the way. Of Himself He knows and acknowledges, By the grace of God I am what I am. Let us see that that spirit is seen in us. Fail not, however, to remember that one thing is essential to success in our efforts to fulfil the duty shown by my text to be incumbent upon us. It is that we strive day by day to live up to the faith we are bound to defend. How many are there who profess great zeal in upholding the truths of the gospel of God, and yet the greatest zeal which they could show for it, the greatest witness they could give to it, the strongest weapon they could wield in its defence would be a life consistent with its precepts and its promises. But this is wanting, and in vain they profess to discharge their duty, to earnestly contend for the faith once for all delivered unto the saints. Jehu could say, Come and see my zeal for the Lord, but the unerring Word of God declares, Jehu took no heed to walk in the law of the Lord God of Israel with all his heart. Wise is the admonition of a voice that is now silentSeek to be strong in that great security for soundness of doctrinea holy life. As an evil life breeds heresies by a spontaneous generation in the human soul, so does a vigorous life of holiness destroy those parasitical corruptions which attach themselves to bodies of a weaker vitality. Fulfil the duty in Christs spirit and after the example of Christs life, and
(b) Do it for the good of men. We grant the power of human learning in its various branches for benefiting the condition of man. Yet, after all, how little it can do compared with the gospel of Christ! It fails to rule the passions, it reaches only the intellect and leaves the heart untouched. The man remains a slave to his bodily appetites, without God and without hope. Not so the faith once delivered to the saints. It purifies and ennobles and educates not only for time but for eternity.
(c) Do it for the glory of God. It is by the Christian faith that He is glorified mostly by men. This is the conquering car of the Saviour. It is said that at the coronation of a king every peer of the realm has his station about the throne, and with the touch of his hand upon the royal crown declares his personal duty to the honour which he is called unto, namely, to uphold the crown on the head of his sovereign and to make the establishment of his princes throne his chief object and study. The like duty devolves upon every one of Christs subjects; the honour is incomparable. Share in this by a Christ-like contention for the faith.
Rev. E. R. Mason.
Fuente: Church Pulpit Commentary
3Jn 1:3. Some brethren had brought a report of the conduct of Gaius which was favorable. That is the basis of his remark about his soul prospering.
Fuente: Combined Bible Commentary
II.Substance of the Letter.
The substance of the letter is, first, a tribute to the character and work of Gaius, especially his hospitality to Christs servants, with exhortation to continue this fidelity; then follows the special offence of Diotrephes, the contrast of his conduct with that of Demetrius, and an exhortation to Gaius in relation to both.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The commendable testimony which the brethren that came from Gaius have to St. John concerning his holy and unblamable conversation, according to the direction of the gospel. The brethren testified of thee, that thou walkest in the truth: good reports of our brethren, without detracting any thing from their worth, is a manifest duty.
Observe, 2. With what joy and rejoicing St. John received the notices of Gaius’ adherence to the truth, and of his answerable walking thereunto. I rejoiced when the brethren came and testified of thee; he did not envy the grace of God so largely conferred on Gaius, but rejoiced in it, and no doubt blessed God exceedingly for it: soul-mercies are the greatest mercies, and matters of the greatest joy to gracious souls.
Observe, 3. That additional joy which St. John expresses to hear that his children, that is, those persons whom he had converted to Christianity, and begotten to Christ through the gospel, did walk in the truth, that is, in the sincere practice as well as in the outward profession of religion: I have no greater joy than to hear that my children walk in the truth; the faithful ministers of Christ rejoice more in the welfare of their people’s souls, than in all their worldly wealth or honour.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 3
Once; formerly; or, it may be, once for all, meaning that the revelation thus made is permanent, not to be changed for any new system yet to come.
Fuente: Abbott’s Illustrated New Testament
John had heard from others that Gaius was a man of the truth. That is, his lifestyle was consistent with the truth.