Interpretive Study of 3John

Epistle theme: God's People are to Help Missionaries.

God's Way to Study His Word:

In 2Timothy 2:15 we read: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. The true definition of the word dividing is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'. However, while most people understand that 'there is one interpretation but many applications of the word of God', they fail to separate the procedures of each. And, as a result, they fail to separate the 'one interpretation of the word of God' from the 'many applications of the word of God'. This leads to many errors which people blame on the perfect word of God instead of their using the wrong procedure.

The result, of men using the wrong way, is that men claim that there are errors and conflicts in God's word. In Isaiah 28, God tells us how to understand His word. In addition, God preserved the message of His word; He preserves every word of His sentences; and God preserves every punctuation mark (jot and title) of His sentences. Therefore, God preserved what He wanted us to understand and God told us how to understand His word so that we have no errors and no conflicts. Unfortunately, for at least one hundred and fifty (150) yeare, men have been taught to use the wrong way to interpret God's word instead of using God's way.

In Isaiah 55:9 we are told For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Thus, God warns us that our ways are wrong and that using God's way produces better results, which have no errors and no conflicts.

In addition, 1Corinthians 2:14 tells us: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Therefore, we can not properly understand the spiritual word of God using man's way. We must use God's way to understand God's preserved word of God. And, the basics of God's way is to understand His preserved word of God using the sentence format and true Biblical definitions for Bible words.

This Study follows the Biblical Way to understand God's Word. It applies precepts ('truths that never change for any circumstance'). It then goes through the epistle sentence-upon-sentence (line upon line [Isaiah 28 ]). This is different from the ways of men which use verse-upon-verse or some other method which generates errors. God's sentence-upon-sentence method also pays attention to what 'the word of God' tells us that God preserved, which are the true Biblical meanings of words and the Biblical usage of punctuation. (These two are the components of sentences and do not give us verses.) the 'the word of God' tells us that God preserved punctuation (one jot or one tittle) in Matthew 5:18 and Luke 16:17. And 'the word of God' tells us that God preserved every word when he wrote: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The summary of the epistle comes from the summary of each chapter and each chapter summary within that book. Every chapter summary comes from the summary of each sentence within that chapter. And, the sentence summaries come from analysis using the punctuation and true word definitions, as already explained. As a result, we have what God literally had written and see that there are no conflicts even when we consider the smallest part of a sentence compared to the entire Bible book. God is consistent from the start of a Bible book to the end and is consistent in His doctrines and word definitions across the entire Bible. What we have is an integrated whole (single) message, with no errors and no conflicts. This particular book Study is part of a detailed analysis of the entire New Testament which shows this truth.

Other than cults, all claims of errors and conflicts are based upon the New Testament. This Study is part of a series which interprets the preserved word of God using God's way and proving that there are no errors, nor any conflicts, if we obey God and use His way to interpret His word. And, this series concentrates on the New Testament, since that is the basis of these lies about the perfect word of God.

I have read, or at least skimmed, every book which has been written in the last hundred and fifty (150) years and which claims to teach people how to study and understand the word of God. In every case, they use a method which comes from man and do not use God's way (Isaiah 55:8) to study and understand the word of God. And, while there are variations from one man-written method to another man-written method, every one of them ends up with problems. The end result of those problems is that people blame God's perfect word for their own problems and either turn to a man-written 'bible' or skip verses. (By skipping the interpretation of certain verses, they can hide the conflict which their method has produced.)

Now, many people find that the Detail Studies to be overwhelming because they have everything required to prove that there are NO errors in the perfect word of God. This summary level is easier to understand for most people. At the same time, if someone has an argument with what is presented here, the matching Detail Study provides all of the proof required in order to show that what is here matches exactly what God wrote in His word. Again, this is not a matter of my opinion versus their opinion. I have over thirty (30) years’ experience as a professional Systems Analyst with an international reputation for accuracy in how to prove things. And, this series of books are the result of using recognized methods of analysis to prove what God actually wrote. This series does not present a religious opinion. Therefore, a religious opinion, which was arrived at from using wrong methods, is not superior to a true analysis of what God wrote.

People have looked for over twenty (20) years and failed to find any other work that covers everything this series cover. In addition, no one has found any other work which covers the level of detail found in the Detail Studies. Further, the Detail Studies literally have several million Bible references to support the interpretation provided and to show that the perfect word of God is consistent all across it for word definitions and doctrines. Again, no one has found any other work which has this quantity of Bible references supporting what is presented. I do not write this to brag but to inform the reader the depth of study which supports what is presented in this series.

Let any who disagree show their method and the results of their method and try to explain how their method, which produces errors, is greater that God's way which produces no errors and no conflicts.

Overview of 3John

Epistle theme: God's People are to Help Missionaries.

links to sentences in this chapter:

C1-S1 (Verse 1), C1-S2 (Verse 2), C1-S3 (Verse 3), C1-S4 (Verse 4), C1-S5 (Verse 5-7), C1-S6 (Verse 8), C1-S7 (Verse 9), C1-S8 (Verse 10), C1-S9 (Verse 11), C1-S10 (Verse 11), C1-S11 (Verse 12), C1-S12 (Verse 13-14), C1-S13 (Verse 14), C1-S14 (Verse 14), C1-S15 (Verse 14)', God.

Other people have written all kinds of commentaries on this epistle. You can find many disagreements between these commentaries. The commentaries that teach doctrinal error ignore the context as they try to justify their doctrine. Such action is motivated by devils and the resulting doctrinal error can bring the judgment of God upon His people instead of the blessings that God wants to give. 1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.. The commentaries which do base their comments upon what is actually written, with consideration of context and proper methods of interpretation, will agree on doctrine even while presenting different views of that doctrine.

Missionaries include non-preachers and God recognizes the personal efforts of each of us. We will personally answer to our Lord for the deeds done in the flesh. Even when our religious leaders do wrong, we can personally live according to God's truth. None of the major names of the Son of God are used in this epistle. However, the word truth is used six (6) times in this small epistle. It is a major theme of this epistle. It is used for how Jesus Christ influences our personal life because He is the Truth (John 14:16). Please see the Word study on truth for more of these details.

C1-S1 (Verse 1): Opening salutations.
C1-S2 (Verse 2): Wishes for blessings.
C1-S3 (Verse 3): the testimony of Gaius caused others to rejoice.
C1-S4 (Verse 4): Why Gaius gave John joy.
C1-S5 (Verse 5-7): three parts of personal missions.
1. The word Beloved recognized that Gaius was not only saved but was also still serving God.
2. The phrase thou doest faithfully whatsoever thou doest to the brethren means: 'Gaius was personally (thou) helping saved people who were doing the ministry (the brethren) and he was faithful, which meant that they did not have to worry about losing their support'.
3. The phrase and to strangers means: 'Gaius was helping everyone that he met who was saved and doing the ministry, even if he did not know them before they met'.
4. The phrase Which have borne witness of thy charity before the church means: 'God made sure that other saved people knew of the testimony of Gaius. This encouraged others to follow his example'.
5. The phrase whom if thou bring forward on their journey after a Godly sort says exactly how Gaius helped these missionaries.
6. The phrase thou shalt do well tells us that John was speaking for Jesus Christ and assuring Gaius that he would hear well done (Matthew 25:21; Matthew 25:23; Philippians 4:14) when he got to Heaven.
7. The phrase Because that for his name's sake they went forth means: 'These people, whom Gaius was helping, were true missionaries taking the Gospel to new regions'.
8. The phrase taking nothing of the Gentiles means: 'These missionaries were completely dependent upon the saved for their support. They did not ask the newly saved for support'.
C1-S6 (Verse 8): the saved are to help missionaries so that they also get credit in Heaven.
C1-S7 (Verse 9): John refers to his prior letter to the local pastor.
C1-S8 (Verse 10): the evidence of error in the ministry.
1. The word Wherefore means: 'These actions are to be the results of the prior doctrine no matter what circumstances of life you experience'. The church pastor did not receive forgiveness, neither from John nor from Jesus Christ, because he refused to repent from his sin.
2. The phrase if I come tells us that John could not be sure if God would let him go there. John let Jesus Christ dictate everything that he did in his life including where he went and when.
3. The phrase I will remember his deeds which he doeth means: 'These are (deeds) which he did as lifestyle actions (doeth)'. God makes a distinction between one-time sins and lifestyle sins and tells us to also do the same.
4. The phrase prating against us with malicious words means: ' in this sentence we are told that this pastor said malicious words. against apostle John with absolutely no evidence to back his words'. He was effectively telling lies.
5. The phrase and not content therewith means: 'This pastor went beyond telling lies'.
6. The phrase neither doth he himself receive the brethren means: 'This pastor refused to receive, and help, the ministers of Jesus Christ'.
7. The phrase and forbiddeth them that would means: 'This pastor punished church members who received, and helped, the ministers of Jesus Christ'. . .
8. The phrase and casteth them out of the church means: 'This pastor cast Godly people out of the church'. He obviously wanted a church full of lost and carnal people. He was like a lot of pastors of today.
C1-S9 (Verse 11): the proper response to erroneous leadership. (Beloved, follow not that which is evil, but that which is good).
C1-S10 (Verse 11): the evidence of true salvation. (He that doeth good is of God: but he that doeth evil hath not seen God).
C1-S11 (Verse 12): this sentence appears to be the identification of a good man. It appears, but we can not be certain, that this man fought against the truth and apostle Paul, at first. If he is the same man then he, eventually, was saved and became a good witness of the truth.
C1-S12 (Verse 13-14): Further communication from John.

The phrase I had manythings to write, but I will not with ink and pen write unto thee was written because some things are best said face to face.
The phrase But I trust I shall shortly see thee, and we shall speak face to face lets us know that, even though John could not be sure that Jesus Christ would let him visit Gaius, he trusted that this would happen. And, even if that happened, John could not be sure if Jesus Christ would let him straighten out that pastor. There are times when God does not allow such actions because God is gathering legal evidence to back His punishing people who deliberately do wrong. And, God especially does this to leaders who lead others into error.

C1-S13 (Verse 14): Is a closing blessing (Peace be to thee).
C1-S14 (Verse 14): Our friends salute thee.
C1-S15 (Verse 14): Greet the friends by name.

Chapter Summary from Treasury of Scriptural Knowledge

1-4	He commends Gaius for his piety,
5-6	and hospitality,
7-8	to true preachers;
9-10	complaining of the unkind dealing of ambitious Diotrephes on the contrary side
11	whose evil example is not to be followed
12-14	and gives special testimony to the good report of Demetrius.

C1-S1 (Verse 1) Opening salutations.

The elder unto the wellbeloved Gaius,
whom I love in the truth..

Gaius is mentioned in Acts 14:16, 20; 16:1; 20:4. He came from Derbe, just like Timothy did. He also travelled with Paul and was a missionary, just like Timothy, but was not a preacher. (Luke also was a non-preacher missionary who sometimes travelled with Paul and wrote two books of the Bible.) Derbe was one of the cities where Paul was stoned. So, even though he suffered, Paul had at least these two men that joined him in the ministry as well as the mother and grandmother of Timothy. Please also see the Message called" Non-Preachers involved in Missions about Gaius.

Since The elder in this epistle is John, and since Gaius was a disciple from Paul, we can see that when John calls him well beloved that Gaius was well beloved by many saved people. Further, we see that John says that he loves Gaius in the truth. (Please see the note for 3John 1:1 in the Word Study on Truth.) We can see in this epistle that Gaius is not the leader of the church that he is at because Diotrephes (see sentence 7) was acting like the head of the church. Even though Gaius was not the head of the church and even though the head of the church was acting wrong, Gaius is encouraged to continue to act in truth by John in this epistle. When we stand before the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) we will not be allowed to blame church leaders for our failure to act in truth. Thus, we see that not only is it important for us to know the character of the author and of the recipient of this letter, but it is equally important for us to know why our Lord had it written.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition is: 'Highly influential people who may not hold a formal office within the church and yet have a lot of power with church members'. in this case John is an apostle and assumed to still be a pastor, but is not writing within the authority of those roles. If he was writing within those roles, then he would have to go through the pastor. However, since John is bypassing the pastor, but is still acting within a role that represents God, he is writing within his role as elder.

Gaius was wellbeloved because he devoted his life to the service of God. Apparently, he could no longer go on mission trips but he still did what he could to help missionaries. This is how God wants all of His children to act at the end of their life.

Please see the note for 2Corinthians 8:18-21 which has links to everywhere that the Bible uses the name of Gaius.

Please also see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wish. or, pray. above. Jas 5:12; 1Pe 4:8 that. Ps 20:1-5; Php 2:4,27 even. 3Jo 1:3-6; Col 1:4-6; 1Th 1:3-10; 2:13-14,19-20; 3:6-9; 2Th 1:3; 2:13; Phm 1:5-7; 2Pe 1:3-9; 3:18; Re 2:9'.

Home Start of Chapter

C1-S2 (Verse 2) Wishes for blessings.

Beloved,
I wish above all things that thou mayest prosper and be in health,
even as thy soul prospereth..

The first word of this sentence is Beloved. Many people claim the doctrinal lie that 'Jesus loves and wants to bless everyone'. The Bible teaches that God makes a very clear distinction between the lost and the saved and another between the saved and obedient versus the saved and disobedient. Look at the places where mercy is offered in the opening of an epistle versus when it is not offered in the opening blessing. This is just one example of the difference between where blessings from God are offered to the obedient and are not offered to the disobedient. The blessing offered in this sentence is offered specifically because Gaius is obedient and beloved.

The last phrase of this sentence starts with even. When a balancing scale has both sides even then the weights are 'equal'. The Bible talks about just (equal) weights in Leviticus 19:36; Deuteronomy 25:15; Proverbs 11:1 and 16:11 and God talks about the same concept (Eye for eye, tooth for tooth, etc) many other places and ways in the Bible. Basically, John is wishing physical blessings upon Gaius in equal measure to the amount that he 'prospers his soul'. Since the working definition of soul is our 'mind, will and emotions', the way we 'prosper our soul' is to bring these parts of us in line with what Jesus Christ teaches us. Since Gaius used his physical blessings to be a non-preacher missionary, increasing his physical prosperity was a way to meet the needs of the church so long as Gaius was 'prospering his soul'.

Please see the note for 1Corinthians 16:2 about the word prosper. The functional definition is: 'To favor; to render successful'.

Please see the note for Romans C13S1 about the word soul. The functional definition is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul.

Home Start of Chapter

C1-S3 (Verse 3) Why John wishes blessings on him.

For I rejoiced greatly,
when the brethren came and testified of the truth that is in thee,
even as thou walkest in the truth..

This sentence starts with the word For and tells us why John wished for Gaius to receive the blessings which are stated in the prior sentence. In 2John 1:10-11 we read If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: forhe that biddeth him God speed is partaker of his evil deeds. thus, we see that, while John wishes blessings on people who are living according to correct doctrine, John also says to not wish the same on the disobedient. John goes in, within this epistle, to instruct us to do the same with the commendation of C1-S5 to Gaius coupled with the condemnation of Diotrephes found in C1-S7-8. We also see this in the precept stated by John in C1-S9-10. Thus, we see John opening this epistle by telling us how he personally is doing what he instructs us to do with this epistle.

Notice that this sentence has the third part starting with even, just like the prior sentence does. (Please see note above.) the amount of truth that Gaius had in thee (him personally) was equal to (even) the amount that he walkest in the truth. Also, we see that the fact that John (the elder) rejoiced greatly when the brethren came and testified of (his actions). It is important that we encourage one another when we see others doing right. Too many people get weary in well doing (Galatians 6:9 and 2Thessalonians 3:13).

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult. When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. We find forms of the word brethren, in this epistle, in this sentence, 3John 1:5 and 3John 1:10.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. Please see the note for Romans C9S28 about the phrase live / walk by faith. The functional definition is: 'To move slowly on the feet; to step slowly along; to advance by steps moderately repeated'. When applied to faith, the emphasis is upon small movements of faith and repeated continuously. Please note the est in our word which means that Gaius 'keeps on keeping on walking in the truth'. This is a lifestyle for him.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. 3Jo 1:4; 2Jo 1:4; Php 1:4; 1Th 2:19-20 when. Ro 1:8-9; 2Co 7:6-7; Eph 1:15-16; Col 1:7-8; 1Th 3:6-9 the truth. 2Jo 1:2,4; Ps 119:11 exp: 1Jo 1:8'.

Home Start of Chapter

C1-S4 (Verse 4) I have no greater joy than to hear that my children walk in truth.

Please see note above about John's joy. Children occurs 161 times in the New Testament alone. While we could go through all of them I will only mention a few. Please see the note for Book Study on Romans Chapter 8. As one sentence of that note says: 'Chapter 8starts and ends the chapter talking about the walk of saved people which are in Christ Jesus.' True children of God walk like God. For example, Romans 8:16 tells us The Spirit itself beareth witness with our spirit, that we are the children of God:. However, we can't receive the witness from the Spirit (of God) when we refuse to listen to Him. When we do listen, He will tells us the walk like God. Romans 9 continues to teach us about how true children of God act. Further, Galatians 3:7 and 3:26 tell us that we are children because of faith and true Biblical faith is an action word. 1Corinthians 4:15; Galatians 4:19-20 and Philemon 1:10 and many other verses in the Bible tell us that children act like their 'parent' and it is the way a person lives, not his physical parentage, that counts with God. This verse, like Romans 8, equate how we walk to whose child we are.

Basically, while Paul probably led Gaius to a profession of salvation, John is apparently the one who taught him how to grow spiritually and how to personally serve Christ. Quite often God will use one person to lead someone to a profession and then use another to help them to grow and this is so that God gets the glory instead of some person. Please also see the This verse in the Word Study on truth.

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the notes for Galatians C4-S1 about the word child. Easton's Bible Dictionary defines child as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). the descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). to have a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1Co 14:20). "That we henceforth be no more children, tossed to and fro" (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are "children of light" (Lu 16:8; 1Th 5:5) and "children of obedience" (1Pe 1:14)'. The Note in Galatians has links to every place where that epistle uses forms of this word along with links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Pr 23:24 that. Isa 8:18; 1Co 4:15; Ga 4:19; Phm 1:10 walk. 1Ki 2:4; 3:6; 2Ki 20:3; Ps 26:1-3; Isa 38:3; Joh 12:35-36; Ga 2:14'.

Home Start of Chapter

C1-S5 (Verse 5-7) John mentions three parts of personal missions that are equivalent.

First equivalent Section: personal missions efforts.

The actions of Gaius to brethren and to strangers were equally important.

Beloved,
thou doest faithfully whatsoever thou doest to the brethren,
and to strangers;.

Which have borne witness of thy charity before the church:.

Second equivalent Section: helping get missionaries to other fields.

whom if thou bring forward on their journey after a Godly sort,
thou shalt do well:.

Third equivalent Section: what the missionaries did with the help received.

Because that for his name's sake they went forth,
taking nothing of the Gentiles..

This sentence follows the one where John said that Gaius walked in truth. This sentence is about how Gaius walked in truth and that was by personally doing missions work. This sentence has three equivalent parts which tell us the three different ways that Gaius did missions work. The three parts are equivalent because while each part is about the actions of missions done by Gaius, the specific actions (application of missions principles) are different for each equivalent part.

In the first equivalent part, we find that Gaius was faithful, which means his actions were 'consistently reliable actions which were obedient to God and gave God permission to work through his life'. We also see that Gaius acted this way to the brethren and to strangers. Many saved people are consistent to their witness to strangers but are not consistent in their witness to saved. While they are willing to offend a lost person in order to get them God's truth, they will not offend a brother the same way and, thereby, allow the brother to continue in their sin until God has to judge that brother. In addition, while many are willing to help those they know, they are less winning to help strangers. Notice that this equivalent part (about personal missions) is a two-step process whereby Gaius acted as instructed and afterward (second step) the people borne witness of thy charity before the church. John's use of the word charity means that the witness of Gaius was not just words but was also help in a time of need. Unfortunately, many of God's people are so far in debt today that they can't do works of charity. In general, most people make the mistake of defining charity as love. However, these are two different Bible words and, therefore, must have different definitions. While they can have the same actions, love is extended to people whom we know while charity is extended to strangers, as we see John recognizing that Gaius did.

Please see the note for 2Corinthians 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

In the second equivalent part of this sentence, we see a conditional (if) statement which means that Gaius (and us) will only do well if we meet the condition of bring forward on their journey. The phrase after a Godly sort tells us that the people we are supposed to help are after a Godly sort and we will not do well by helping other types of people. The phrase bring forward on their journey is talking about missions support that any true Biblical church does. Those who are not involved in church missions programs will not have God say that they did well in this area of the ministry that God expects all of His children to participate in.

In the last equivalent part of this sentence we see that Gaius did personal missions by verifying why these missionaries went forth. That is: they did it for his name's sake. There have been people who received missions support so that they could live a life of ease in another location. Part of our responsibility as God's stewards if to check up on the missionaries that we support and that requires more than having the church secretary read the mission letter and file it or stick it on a board that most people ignore.

Please also see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

Please see the notes for 1Peter 1:1-LJC and 1Timothy 5:9-10 about the word strangers. The Morrish Bible Dictionary defines this word as: 'this term was applied to any sojourning among the Israelites, who were not descendants of Israel. the law gave injunctions against the oppression of such. Nu 15:14-30. 2. Gentiles are also called 'strangers' from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God's grace at all times extended to them. 3. those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion. 4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, "I am a stranger with thee, and a sojourner, as all my fathers were." Ps 39:12. they "confessed that they were strangers and pilgrims on the earth." Heb 11:13. the same is true of the saints now. 1Pe 2:11. their citizenship is in heaven, and this earth is no longer their home or their rest'.

Please see the note for Luke 11:46 about the word borne. Webster's 1828 defines this word as: 'pp. of bear. Carried; conveyed; supported; defrayed'.

Please see the note for Hebrews 11:4 about the word witness. The functional definition is: 'someone who is qualified to testify in court and is available to do so if the court requests'. Please also see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses. The functional definition is: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'.

Please see above, within this note, about the word charity.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Our epistle equates the church to the body of Christ. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the note for 2Corinthians 8:10 for links to every place in the New Testament where we find any form of the word forward. The functional definition is: 'Cheerful readiness; promptness. It expresses more than willingness'.

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: '(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'.

Please see the notes for 2Corinthians 11:2 and 2Peter 2:9-LJC about the word Godly. The functional definition is: 'People who have a personal relationship with God and a testimony that shows that relationship. Cheerful readiness; promptness. It expresses more than willingness. they are clearly saved'. Please also see the notes for Romans 4:5 and 2Peter 2:9-LJC about the word ungodly .

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past. Because is a compound word which is created by combining being with cause'.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition is: 'The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute'. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition is: 'A pagan; a Gentile; one who worships idols, or is unacquainted with the true God. In the Scriptures, the word seems to comprehend all nations except the Jews or Israelites, as they were all strangers to the true religion, and all addicted to idolatry'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:45; Lu 12:42; 16:10-12; 2Co 4:1-3; Col 3:17; 1Pe 4:10-11
have borne witness of thy charity. 3Jo 1:12; Phm 1:5-7 whom. Ac 15:3; 21:5; Ro 15:24; 2Co 1:16; Tit 3:13 after a Godly sort. or, worthy of God. this is a literal and proper rendering of the original axios G516 tou G5120 theos G2316; by which the antecedent to the possessive pronoun his, in the next verse, becomes immediately apparent. "In a manner worthy of God, and of your relations and obligations to Him, and such as He can approve." 1Th 2:12 do well. Ge 4:7; Jon 4:4; Mt 25:21-23; Ac 15:29; Php 4:14; 1Pe 2:20
that. Ac 8:4; 9:16; 2Co 4:5; Col 1:24; Re 2:3 taking. 2Ki 5:15-16,20-27; 1Co 9:12-15,18; 2Co 11:7-9; 12:13'.

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C1-S6 (Verse 8) Actions which result from proper attitudes about missions.

We therefore ought to receive such,
that we might be fellowhelpers to the truth..

in this sentence John uses the word such to refer to the people whom he described in the prior sentence. (Please see the note above.) As pointed out in the note on Truth for this verse, the that in the middle of this sentence makes the second part dependent (a result of) upon the first part. That is, we will be fellowhelpers to the truth only if we receive such. Later in this epistle we read that the church leader rejected this type of person (receiveth us not). However, Gaius is commended in the Bible for doing truth even against the desires of his church leader. Again, as pointed out in the Study on Truth, Jesus Christ is the Truth and when we are fellowhelpers to the truth we are helping Jesus Christ to do His ministry.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for 2Corinthians 8:23 which is the only other place where the word fellowhelper is used. Both places are talking about handling money to help people in the church and both places are talking about preachers and identify the fellowhelpers as preachers.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to receive. 3Jo 1:10; Mt 10:14,40; Lu 11:7; 2Co 7:2-3 fellow-helpers. 1Co 3:5-9; 16:10-11; 2Co 6:1; 8:23; Php 4:3; Col 4:11; 1Th 3:2; Phm 1:2,24'.

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C1-S7 (Verse 9) John refers to his prior letter.

First equivalent Section: Who John wrote to.

I wrote unto the church:.

Second equivalent Section: What John wrote.

but Diotrephes,
who loveth to have the preeminence among them,
receiveth us not..

Here we have why this epistle was written to an individual. The church rejected what ended up as part of the word of God while the individual did not. Unfortunately, this happens quite a lot. That is one of the reasons that God has a personal relationship with individuals and why we should not let church doctrine dictate (limit) our personal relationship with God. Gaius received a personal blessing when the entire church missed out.

Notice the next sentence which starts with Wherefore (that sentence is the result of this sentence) and tells us in more detail what John means by receiveth us not.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Please also see the note for 2Thessalonians 1:4 about the church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.

There is no other mention of Diotrephes in the Bible and most of the commentators, whom I read, said little beyond what is seen within this epistle, if we just think about what the epistle says. However, Fausset's Bible Dictionary had the best commentary and I include it here as good, with the reminder that this was written by men and can not be taken as Bible truth. With that recognition, Fausset's Bible Dictionary says: '3Jo 1:9, loving to have the preeminence" through ambition. A Judaizer, who opposed the missionaries when preaching grace to the Gentiles, see 3Jo 1:7. He "prated against" John and the orthodox "with malicious words"; he "received not" John, by not receiving with love the brethren whom John recommended (Mt 10:40). His influence was so great that he cast out" of the church such as were disposed to receive them. But Neander thinks that the missionaries were Christian Jews who "took nothing of the Gentiles" (3Jo 1:7), in contrast to the Jews who elsewhere abused ministers' right of maintenance (2Co 11:22; Php 3:2,5,19); and that Diotrephes stood at the head of an ultra-Pauline party of anti-Jewish tendency, forerunners of Marcion. this accounts for Diotrephes' domineering opposition to the missionaries and to John, whose love combined with truth sought to harmonize the various elements in the Asiatic churches.

Demetrius is praised as of the opposite spirit to Diotrephes; as the former was to be followed, so the latter to be shunned (3Jo 1:11-12). Perhaps Diotrephes as the local bishop simply resented the interference of John's apostolic legates as an infringement of his personal rights. forwhereas in the 2nd Epistle of John corruption of doctrine is spoken of as disqualifying one from the hospitality of the church, in this 3rd Epistle no hint is given of erroneous doctrine; but only of Diotrephes' "love of preeminence."

Diotrephes and the presbyters influenced by him (whether as their bishop or not) treated the apostle's messengers as persons claiming an authority derogatory to his own. But John (3Jo 1:10) uses language implying his own unquestionable power of restraining Diotrephes's "prating" opposition: such as none but an apostle could properly have employed, an indirect confirmation of the Johannine authorship of the epistle.'

Please also see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the note for 1:18 about the word preeminence. The functional definition is: 'Superiority in excellence; distinction in something commendable.'

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own. Please notice the th on the end of our word receiveth. This means that Diotrephes 'kept on keeping on refusing to receive' John. This is in spite of the fact that John was an Apostle and Diotrephes was not. Diotrephes made it clear that he would never receive correction from John, in spite of the fact that the Bible warns us against doing a sin unto death (Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26). Refusing to let the Bible correct our religious doctrine is, in my opinion, one of the main reasons why the main prayer request in American churches is for sickness and death. Saved people foolishly ask others to pray that God will remove the punishment for sin that they refuse to give up even after God refuses to answer their prayers and sends them messages of correction which they keep refusing to receiveth. That is the warning which is hidden within this epistle for people who are spiritually wise enough to receiveth it.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who loveth. Ho Philoproteuon "who loveth the presidency," or chief place, doubtless in the church, of which Diotrephes was most probably an officer; and being one, magnified himself in his office: he loved such pre-eminence, and behave haughtily in it. Mt 20:20-28; 23:4-8; Mr 9:34; 10:35-45; Lu 22:24-27; Ro 12:10; Php 2:3-5; Tit 1:7-16 receiveth. 3Jo 1:8; Mt 10:40-42; Mr 9:37; Lu 9:48 General references. exp: Mt 23:6; Lu 9:46; 22:26; Ac 8:19'.

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C1-S8 (Verse 10) The evidence of error in the ministry.

Equivalent Section: What John would do if he showed up and what the Lord did anyway.

Wherefore,
if I come,
I will remember his deeds which he doeth,
prating against us with malicious words:.

Equivalent Section: Why the Lord remembered his actions.

and not content therewith,
neither doth he himself receive the brethren,
and forbiddeth them that would,
and casteth them out of the church..

This sentence has two equivalent parts and tells us what this church leader did wrong against those who were trying to serve our Lord. I'm not going to go into those details. The important thing about this sentence is that our Lord recorded this saved man's actions against His children that were doing right. Further, He made the remember equivalent to the man's actions which means that his exact actions and attitudes are what he will answer for. This is also a warning to us. It doesn't matter if we are saved and a church leader, when we act against other saved people who are trying to serve our Lord and do missions work, our Lord records our actions and attitudes and we will answer for them.

Please notice that John writes if I come. I personally believe that John planned to go, but recognized the doctrinal truth found in James 4:13-15 : (Go to now, ye that say, to day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. forwhat is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. forthat ye ought to say, If the Lord will, we shall live, and do this, or that.). We all make our pl and but we all should also remember that God has the last say in our plans.

Please see the note in the Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

We find forms of the word prating in: Proverbs 10:8 Proverbs 10:10; 3John 1:10. Webster's 1828 defines this word as: ', ppr. Talking much on a trifling subject; talking idly'. in this sentence we are told that this pastor said malicious words. against apostle John with absolutely no evidence to back his words. He was, effectively, telling lies.

Please see the note for Romans C1S16 about the word maliciousness. The functional definition is: 'The quality of being malicious; extreme enmity or disposition to injure; malignity'.

Please see the note for 1:1-4 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. The word of the Lord is a subset of the word of God.

Please see the note for 1Timothy 6:6 about the words content / contentment. The functional definition for this word is: 'a resting or satisfaction of mind without disquiet; acquiescence'. Please also see the notes for 1Corinthians C11S16; Philippians 1:15-17 about the words contentious / contention / contend. These words are in opposition to content / contentment.

Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

Please see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people. Here we see that Diotrephes permanently cast away people who were acting Godly, which we call 'excommunicate'. As mentioned in the note referenced, God does not do this for people who serve Him and Diotrephes was acting opposite of the will of God. This is why we need to check the doctrine of church leaders against the Bible and the character of God. When church leaders teach such wrong doctrine then we need to remove them from any position of influence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. 1Co 5:1-5; 2Co 10:1-11; 13:2 prating. Pr 10:8,10 and casteth. Isa 66:5; Lu 6:22; Joh 9:22,34-35 General references. exp: Lu 22:26'.

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C1-S9 (Verse 11) The proper response to erroneous leadership.

Beloved,
follow not that which is evil,
but that which is good..

John dealt with the sin of the religious leader quickly and then moved on to instructing an obedient servant of God. Notice that he starts with Beloved. John wants Gaius to understand that he will not be judged with the religious leader but is considered to be Beloved because of his own merit. Having done that, John tells Gaius what to follow and what to not follow and makes each of equal importance with the sentence structure (comma). Many people will do one or the other and end up in trouble because they ignored or downplayed one of these instructions. We are to do both equally.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction'. Please see the note for Romans C14S25 about the phrase follow after.

Please see the note for Romans 7:19 about the word evil. Please also see the note for Ephesians C4S15 about evil speaking. Please also see the note for Philippians 3:2 about evil workers. Please also see the note for Romans C1S16 about inventors of evil thing. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Beloved. Beloved, agapetos G27, is in the vocative singular, and therefore refers to Gaius. follow. Rather, imitate mimou. Ex 23:2; Ps 37:27; Pr 12:11; Isa 1:16-17; Joh 10:27; 12:26; 1Co 4:16; 11:1; Eph 5:1; Php 3:17; 1Th 1:6; 2:14; 2Ti 3:10 (margin) Heb 6:12; 1Pe 3:13 exp: 1Co 14:1; 2Ti 2:22'.

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C1-S10 (Verse 11) The results of how we live.

He that doeth good is of God :
but he that doeth evil hath not seen God..

This sentence is divided by a colon followed by but. Every place that I have found this combination the two sides of it are direct (180 degree) opposites. James 4:17 tells us Therefore to him that knoweth to do good, and doeth it not, to him it is sin. this sentence makes doeth evil the opposite of doeth good. We have seen many places that what the Bible calls good is what comes from God, which also fits with this sentence and with the message of this entire epistle. What messes up many people, who consider this sentence, is the phrase hath not seen God. Here John is not saying that they have never seen God, as in a lost person. But he is saying that this person hath not seen God in reference to how they are living. When the Bible talks about God's face (do a search for the phrase my face), it is talking about God's role as Lord. That is, it is talking about God giving an order or God passing judgment or something else related to God's role as Lord. When a saved person turns their back to God and refuses to listen to Him as their personal Lord, they hath not seen God and living that way (as saved or as lost) is evil. Psalms 14:1 and Psalms 53:1 both start with The fool hath said in his heart, there is no God and both Psalms go on the describe the consequences of such a heart. However, as seen there and elsewhere in the Bible, there are saved people who are Biblical fools and who reap the consequences of being so.

Please see the notes for 1:8 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that doeth good. 1Pe 3:11; 1Jo 2:29; 3:6-9 he that doeth evil. Joh 3:20 General references. exp: Pr 2:20; 12:28; Joh 8:47'.

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C1-S11 (Verse 12) The identification of a good man.

Equivalent Section: All men and the truth gave a good report of Demetrius.

Demetrius hath good report of all men,
and of the truth itself:.

Equivalent Section: John and the truth gave a good report of Demetrius.

First Step: Witness from John.

yea,
and we also bear record;.

Second Step: Knowledge backing John's witness.

and ye know that our record is true..

John is telling Gaius of someone else who can encourage him in his walk in the truth. We all need someone to encourage us from time to time. Please also see the This verse in the Study on Truth.

The only other place, in the Bible, where we see the name of Demetrius is Acts 19. There we see that a man with this name tried to start a riot in order to cause Paul problems and run off all saved people. We read elsewhere that the church of Ephesus was started in spite of his actions. If the Demetrius of our epistle is the same man, which he probably is, then the proper way of dealing with him led him to see the truth and get saved. Further, we see that the people who are the hardest to win are often the most useful to God after they get saved. Therefore, we should not give up on someone just because they are fighting against God's truth.

Please see the note for Hebrews 11:2 about the word report. The functional definition is: 'To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. The functional definition is: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to "testify"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good. Ac 10:22; 22:12; 1Th 4:12; 1Ti 3:7 and we. Joh 19:35; 21:24 General references. exp: 1Sa 12:4'.

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C1-S12 (Verse 13-14) Further communication from John.

Equivalent Section: John would not put the rest of his message in writing.

I had manythings to write,
but I will not with ink and pen write unto thee:.

Equivalent Section: John planned to give the rest of his message in person.

But I trust I shall shortly see thee,
and we shall speak face to face..

Again we see a colon followed by but and the behaviour that John expects are completely opposite to each other. Back in verses 9-10 we saw how Diotrephes reacted to a letter from John and John expects the exact opposite reaction when he shows up in person. In addition, John expects Gaius to not cause problems when receiving a letter but expects Gaius to be with him when he confronts Diotrephes. The same is true about us and our Lord. Many saved people ignore God's written Word and even fight against it but will act the opposite then they face their Lord and God face to face. In addition, our Lord tells us to Obey them that have the rule over you, and submit yourselves.. (Hebrews 13:17) while we are in this flesh. However, we are also told ...we also are compassed about with so great a cloud of witnesses (Hebrews 12:1) and a witness testifies in court. Just as Gaius was to change his behaviour when John was with him, so also will we change our behaviour when our Lord calls us to witness against those who abused their rule over us.

Please see the note for 2Corinthians 3:2-3 about the word ink.

Please see the note for Romans 15:23-24 which has links to everywhere that the Bible uses forms of the word trust along with the definition from Webster's 1828 .

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'.

Please see the note for Hebrews C1-S1 about the word speak / spoken. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition is: 'Countenance; cast of features; look; air of the face'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Jo 1:12
face to face. Gr. mouth to mouth'.

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C1-S13 (Verse 14) Peace be to thee.

This is a final personal (thee) blessing offered to Gaius who walked in truth.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The note in Romans has links to all (several) of the verses in Romans where this word is found along with the fill definition from Webster's 1828 and more. The functional definition is: 'peace. is a fruit of the Spirit (Ephesians 5:21). Galatians 6:16 tells us that only those saved people who walk according to this rule will have peace'. The functional definition, from Webster's 1828 is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peace. Ge 43:23; Da 4:1; Ga 5:16; Eph 6:23; 1Pe 5:14'.

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C1-S14 (Verse 14) Our friends salute thee.

This is a final personal (thee) encouragement offered to Gaius who walked in truth.

Please see the note for Philippians 4:21 for definitions of the word salutations which have explanations of the cultural applications and for links from other commentators. Please also see the note for Romans 16:16 for links to where that epistle uses the word salute.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Our. Ro 16:10-11 (margin) friends. Instead of philoi and philous, friends, an appellation used no where else as a mutual address among Christians, several MSS. read adelphos G80 and adelphotes G81, brethren'.

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C1-S15 (Verse 14) Greet the friends by name.

This is a final instruction to Gaius that he should also be personal when dealing with God's people.

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. The functional definition is: 'by way of the power associated with the name'. What John is telling Gaius, and us, is to acknowledge the power and authority of all friends, which requires recognizing them personally and recognizing their personal relationship with God, which gives them that power and authority.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Greet. Ro 16:1-16 General references. exp: 2Co 13:13; Php 2:24'.

Home Start of Chapter

God in 3John

of God:	1:11
hath not seen God:	1:11

Interpretive Study of 3John

Epistle theme: God's People are to Help Missionaries.

God's Way to Study His Word:

Overview of 3John

Epistle theme: God's People are to Help Missionaries.

links to sentences in this chapter:

Chapter Summary from Treasury of Scriptural Knowledge

God in 3John

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