3 John 1:6

1:6 The church here was most likely in Ephesus, where John was probably staying. Ephesus was an important port city in the province of Asia, and the fourth-largest city in the Roman Empire. It became an important city for the Christian community (Acts 18:19–19:41; 1 Tim 1:3; 1 Pet 1:1; Rev 2:1-7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

3Jn 1:6. Ἐνώπιον ἐκκλησίας, before the Church) These examples were publicly mentioned, for encouragement, [in a very familiar method.—V. g.]—καλῶς ποιήσεις, thou shalt do well) A characteristic [polite] form of exhortation. Thus it is used in the past and the present time, to express approbation: Thou hast spoken well—Thou hast done well, etc., Luk 20:39; Act 10:33; Mar 7:37; Joh 4:17; Joh 13:13; Jas 2:8; Jas 2:19; 2Pe 1:19.—προπέμψας, bringing forward on their journey) with provision for the way, Tit 3:13. Continue to afford benefits even to the end.—ἀξίως τοῦ Θεοῦ, as is worthy of God) He, who honours such as are described in the following verse, honours God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

3Jn 1:6 . On the anarthrous ἐκκλησίας , see note on 2Jn 1:10 . καλῶς ποιήσεις has the sense of “please” in the Oxyrhynchus Papyri; e.g. , 300, 3 6: ἔπεμψά σοι διὰ τοῦ καμηλείτου Ταυρείνου τὸ πανάριον , περὶ οὗ καλῶς ποιήσεις ἀντιφωνήσασά μοι ὅτι ἐκομίσου , “I sent you the bread-basket by the cameleer Taurinus; please let me have word again that you got it”. προπέμψας : when a Rabbi visited a town, it was customary on his departure to escort him on his way (Lightfoot, Hor. Heb. , on Mat 5:41 ). The gracious usage was observed in the primitive Church, and it appears to have included the furnishing of provision for the journey ( cf. Tit 3:13 ). Cf. Hom. Od. xv., 74: χρὴ ξεῖνον παρεόντα φιλεῖν , ἐθέλοντα δὲ πέμπειν . “welcome the coming, speed the parting guest”. ἀξίως τοῦ Θεοῦ , “in a manner worthy of God,” i.e. (1) “Since they are God’s representatives (Joh 13:20 ), weil ihr evangelistenwerk Gottes Werk ist (Holtzm.), treat them as you would treat God”; (2) “Since you are God’s representatives, treat them as God would treat them”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He commendeth to Gaius either those selfsame men whom he had entertained before, returning now again to him about the affairs of the Church, or else some other which had like business.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

borne witness of thy charity before the church--to stimulate others by the good example. The brethren so entertained by Gaius were missionary evangelists (Jo3 1:7); and, probably, in the course of narrating their missionary labors for the edification of the Church where John then was, incidentally mentioned the loving hospitality shown them by Gaius.

bring forward on their journey--"If thou (continue to) forward on their journey" by giving them provisions for the way.

after a godly sort--Greek, "in a manner worthy of God," whose ambassadors they are, and whose servant thou art. He who honors God's missionary servants (Jo3 1:7), honors God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Which have borne witness of thy charity] Of thy love and benevolence.

Before the Church] The believers at Ephesus; for to this Church the apostle seems to refer.

Whom if thou bring forward] If thou continue to assist such, as thou hast done, thou shalt do well.

The brethren of whom St. John speaks might have been apostles; the strangers, assistants to these apostles, as John Mark was to Barnabas. Both were itinerant evangelists.

After a godly sort] αξιως του θεου. Worthy of God; and in such a way as he can approve. Let all Churches, all congregations of Christians, from whom their ministers and preachers can claim nothing by law, and for whom the state makes no provision, lay this to heart; let them ask themselves, Do we deal with these in a manner worthy of God, and worthy of the profession we make? Do we suffer them to lack the bread that perisheth, while they minister to us with no sparing hand the bread of life? Let a certain class of religious people, who will find themselves out when they read this note, consider whether, when their preachers have ministered to them their certain or stated time, and are called to go and serve other Churches, they send them forth in a manner worthy of God, making a reasonable provision for the journey which they are obliged to take. In the itinerant ministry of the apostles it appears that each Church bore the expenses of the apostle to the next Church or district to which he was going to preach the word of life. So it should be still in the mission and itinerant ministry.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. Which have borne witness of thy charity] Rather, as R.V., Who hare witness to thy love. There is no need here to turn the aorist into the perfect; and certainly in S. John’s writings (whatever may be our view of 1 Corinthians 13) ἀγάπη must always be rendered ‘love.’ In a text like this, moreover, ‘charity’ is specially likely to be understood in the vulgar sense of almsgiving.

before the church] Probably at Ephesus; but wherever S. John was when he wrote the letter. Only in this Third Epistle does he use the word ‘church.’

whom … thou shalt do well] The verb comes immediately after the relative in the Greek, and may as well remain there; whom thou wilt do well to forward on their journey: literally, whom thou wilt do well having sent on. The word for ‘send on’ or ‘forward’ occurs Act_15:3; Act_20:38; Act_21:5; Rom_15:24; 1Co_16:6; 1Co_16:11; 2Co_1:16; Tit_3:13. There would be abundant opportunity in the early Church for such friendly acts; and in telling Gaius that he will do a good deed in helping Christians on their way the Apostle gently urges him to continue such work. Comp. Php_4:14; Act_10:33.

after a godly sort] This is vague and rather wide of the Greek, which means, worthily of God (R.V.), or, in a manner worthy of God (Rhemish), or as it beseemeth God (Tyndale and Genevan). ‘Help them forward in a way worthy of Him whose servants they and you are.’ Comp. 1Th_2:12; Col_1:10.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Which have borne witness of thy charity before the church,.... At Ephesus, where John was; these brethren and strangers coming thither, and being greatly affected with Gaius's kindness and liberality to them, could not forbear speaking of it to his praise, in the presence of the members of the church, as well as acquainted the Apostle John with it; the Syriac version reads, "before the whole church"; they bore testimony of his liberality in a very public manner And this the apostle mentions to encourage Gaius to go on, and continue in his kindness to the same persons, since they retained such a grateful sense of past favours; and whereas they were now returning back, he desires that he would give them some further assistance:

whom if thou bring forward on their journey; the word here used signifies, to send on before, as in Act 15:3, and is used by the Septuagint in the same sense as here, and in the above places, in Gen 18:16; where it is said, that "Abraham went with them (the angels) to bring them on in the way", "to send them on", or "send them away"; dismiss them, take his leave of them in a friendly and honourable way. The Targums of Onkelos and Jonathan render it, "to accompany them"; and so this Greek word, which seems to answer to the Hebrew phrase, signifies an honourable accompanying, leading forth, and taking leave of friends; and so the apostle encourages Gaius to behave in like manner to the brethren and strangers; meaning, either by accompanying them in person, or by sending his servants along with them, both to direct them the way, and to secure them from danger, and chiefly by furnishing them with everything necessary for them; see Tit 3:13. And this he would have him do,

after a godly sort; or "worthy of God"; in imitation of God, who is merciful, kind, and beneficent; or as it became him whom God had called by his grace to his kingdom and glory; or as it was fit and proper such servants of God, as those brethren were, should be used; and this would be doing well:

thou shalt do well; what is grateful and well pleasing to God, and beautiful and lovely in the eyes of his people.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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:

Ver. 6. After a godly sort] Gr. αξιως του Θεου, worthy of God, as seeing God in them, and as beseemeth his servants, who are princes in all lands, Psa 45:16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which have borne witness of thy charity before the church - It would seem that they had returned to John, and borne honorable testimony to the love manifested to them by Gaius. Before what church they had borne this testimony is unknown. Perhaps it was the church in Ephesus.

Whom if thou bring forward on their journey - οὕς προπέμψας hous propempsas. “Whom bringing forward, or having brought forward.” The word refers to aid rendered to them in their journey, in facilitating their travels, either by personally accompanying them, by furnishing them the means of prosecuting their journey, or by hospitably entertaining them. Gaius probably aided them in every way in which it was practicable. It has been made a question whether this refer, to the fact that he had thus aided them in some visit which they had made to the church where Gaius was, or to a visit which they purposed to make. The Greek would seem to favor the latter construction, and yet it would appear from the Epistle, that the “brethren and strangers” actually had been with him that they had been rejected by the church through the influence of Diotrephes, and had been thrown upon the hospitality of Gaius, and that they had returned, and had borne honorable testimony to his hospitality. These views can be reconciled by supposing, as Lucke does, that having been once on their travels, and having shared the hospitality of Gaius, they were purposing to visit that region again, and that John, praising him for his former hospitality, commends them again to him, stating the reason 3Jo 1:9-10 why he did not, in accordance with the usual custom, recommend them to the care of the church. They had now gone out 3Jo 1:7 on the same errand upon which they had formerly gone, and they had now equal claims to the hospitality of the friends of religion.

After a godly sort - Margin, as in Greek, “worthy of God.” The meaning is, As becomes those who serve God; or as becomes those who are professors of his religion.

Thou shalt do well - You will do what religion requires in these circumstances.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

After a godly sort; i.e. after a manner (as the Greek expression is) worthy of God, viz. as becomes them who bear the name of God, as thou dost, or are intent upon his work, as they are; which latter notion is confirmed by what follows.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Before the church—Their report from their first mission was not to John alone, but before the metropolitan church of Ephesus. So that Gaius’s benefaction had gained for him an illustrious recognition.

If thou bring forward—If on their second mission, to which I commend them in this letter.

Bring forward—Forward them from thy home on their farther way, furnishing them counsel, guidance, and material aid.

After a godly sort—Literally, worthily of God, whose ministers and revealers they are to the Gentiles.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who bare witness to thy love before the Church. The thoroughly Greek word ejkklhsia (which, however, had received a number of Jewish associations through its frequent use in the Septuagint)is used by St. John nowhere but in this Epistle. This witness of the brethren before the Church respecting the good deeds done to them is a type and earnest of the witness of Christ at the day of judgment: "I was a stranger, and ye took me in Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me." Whom thou wilt do well to forward on their journey in a manner worthy of God. No higher standard could well be set. It reminds us of "perfect, as your heavenly Father is perfect" Gains is to treat them as remembering the Divine declaration, "He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me". (Joh_13:20) This coincidence, consciously or unconsciously made, between the Gospel and Third Epistle, is lost in the rather colourless rendering in the Authorized Version, "after a godly sort."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Who have testified of thy love before the church - The congregation with whom I now reside. Whom if thou send forward on their journey - Supplied with what is needful. Thou shalt do well - How tenderly does the apostle enjoin this!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

6. Which have borne testimony to thy love. These traveling brethren reported to the Church how Gaius had aided them. Thou shalt do well. A polite exhortation to continue such hospitality in the future. The hospitality was wont to be shown not only by opening the home to these saints, but by helping them on their journey.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6. οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ. As R.V., who bare witness to thy love. There is no sufficient reason here for rendering the aorist as the perfect; and certainly in S. John’s writings (whatever may be our view of 1 Corinthians 13) ἀγάπη must always be rendered ‘love.’ In a text like this, moreover, ‘charity’ is specially likely to be understood in the vulgar sense of almsgiving, with which it is contrasted in 1 Corinthians 13.

ἐνώπιον ἐκκλησίας. Probably at Ephesus; but wherever S. John was when he wrote the letter. Only in this Third Epistle does he use the word ἐκκλησία: viz., here, and in 3Jn 1:9-10 (and in some copies in 3Jn 1:8, with or instead of ἀληθείᾳ). For the omission of the article before ἐκκλησίας comp. 1Co 14:19; 1Co 14:35; as we say ‘in church.’

οὓς καλῶς ποιήσεις προπέμψας. The order may as well be preserved: whom thou wilt do well to forward on their journey. Προπέμπειν occurs Act 15:3; Act 20:38; Act 21:5; Rom 15:24; 1Co 16:6; 1Co 16:11; 2Co 1:16; Tit 3:13. There would be abundant opportunity in the early Church for such friendly acts; and in telling Gaius that he will do a good deed in helping Christians on their way the Apostle gently urges him to continue such work. Comp. Php 4:14; Act 10:33.

ἀξίως τοῦ Θεοῦ. Worthily of God (R.V.), or, in a manner worthy of God (Rhemish), or, as it beseemeth God (Tyndale and Genevan). ‘Help them forward in a way worthy of Him whose servants they and you are.’ Comp. 1Th 2:12; Col 1:10.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. οἳ ἐμαρτύρησαν κ.τ.λ.] The ἀγάπη to which they bore witness was clearly manifested in the hospitable reception of those who were strangers to him, some of whom must subsequently have visited Ephesus. It is natural to interpret this verse as referring to one of the occasions mentioned in ver. 3, or more than one if the witness is to be regarded as a single fact, though including a series of acts.

ἐνώπιον ἐκκλησίας] The absence of the article is significant. The anarthrous phrase denotes a meeting of the Church at which the witness was borne. Cf. 1Co 14:19, 1Co 14:35, ἐν ἐκκλησίᾳ: Joh 18:20, ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ: also 6:59.καλῶς ποιήσεις προπέμψας] The reading ποιήσας προπέμψεις is probably a correction. καλῶς ποιήσεις is a common phrase in letters, and no special stress should be laid on it. It is a conventional expression. In many papyrus letters the double future occurs. Many letter writers would have written καλῶς ποιήσεις προπέμψεις. But the textual evidence does not justify our attributing such a solecism to the author. For the phrase, cf. Tebtunis Pap. i. 56, p. 167, καλῶς οὖν ποιήσῃς εὐχαριστῆναι πρῶτον μὲν τοῖς θεοῖς δεύτερον δὲ σῶσαι ψυχὰς πολλάς: 57, p. 168, καλῶς οὖν ποιήσεις ἀπολύσας αὐτούς: Oxyrh. Pap. ii. 294 (p. 294), εὖ οὖν ποιήσις γράψας μοι ἀντιφώνησιν: 297 (p. 298), καλῶσποιήσεις γράψεις διὰ πιττακίων: 299 (p. 300), καλῶς ποιήσεις πέμψεις μοι αὐτάς: 300 (p. 301), καλῶς ποιήσεις ἀντιφωνήσασάμοι ὅτι ἐκομίσου: i. 116 (p. 182), καλῶς οὖν ποιήσαντες δότε παράμμωνι. It is so common that a schoolboy uses it sarcastically, ii. 119, καλῶς ἐποίησες οὐκ ἀπένηχές με μετὲ σοῦ εἰς πόλιν. Cf. also ps.-Aristias, 39, καλῶς οὖν ποιήσεις καὶ τῆς ἡμετέρας σπουδῆς ἀξίως ἐπιλεξάμενος ἄνδρας κ.τ.λ.: 46, καλῶς οὖν ποιήσεις… προστάξας.

προπέμψας] Cf. Tit 3:13, σπουδαίως πρόπεμψον ἵνα μηδὲν αὐτοῖς λείπῃ. It is also found in Acts and the earlier Pauline Epistles (Ro.; 1, 2 Co.).

ἀξίως τοῦ θεοῦ] Cf. 1Th 2:12, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς κ.τ.λ. The adverb is also found with the following genitives: τῶν ἁγίων (Rom 16:2), τῆς κλήσεως (Eph 4:1), τοῦ εὐαγγελίου τοῦ Χριστοῦ (Php 1:27), τοῦ κυρίου (Col 1:10).

οι] o K | σου] σοιIa 64 (328): om. Ib δ309 (35) | την αγαπηνH 162 (61) Ic 364 (137) | εκκλησιας] pr. τηςIa 200. 175. 101 (83) O46 (154): ecclesiarum eorum boh-ed. | ους] ου B* | ποιησεις προπεμψας א A B K L P etc. (ποιεις7. 18. 27. 29. 68 demid. tol. al.) am. fu. tol. demid. boh-sah.] ποιησασπροπεμψεις C vg. (benefaciens deduces) arm. (deducis) | αξιως] αξιουςIa 70. 175 (505) | του θεου] τω θῶIa 70.f (505) O46 (154): om. Isa_55 (236).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The Church [εκκλησιας] . See on Mt 16:18.

If thou bring forward on their journey [προπεμψας] . Lit., having sent forward. The aorist tense represents the act as accomplished. Compare Act 14:3; Tit 3:13. Rev., set forward.

After a godly sort [αξιως του θεου] . Lit., worthily of God. So Rev. Compare 1Th 2:12; Col 1:10.

Thou shalt do well [καλως ποιησεις] . For the phrase, see Act 10:33; Phi 4:14; Jas 2:8, 19; 2Pe 1:19. Rev., renders the whole : whom thou wilt do well to set forward on their journey worthily of God.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

6. οἱ éuapr....] Those who in one particular case experienced the habitual hospitality of Gaius bore open testimony to his character in a public assembly of the church where the writer was, gathered together, as it may seem, to receive their report: comp. Acts xiv. 26 ff For ἐνώπιον ἐκκλ. (not τῆς €xxA.) compare ἐν ἐκκλ. I Cor. xiv. 19, συνέδριον 1.6. ἃ meeting of the Council. Doetr. Ap. iv. 14 ἐν ἐκκλησίᾳ ἐξομολογήσῃ τὰ παραπτώματά σον.

ous x. π. προπέμψας) quos benefaciens deduces (benefacies ducens)_V. Those who had before found help from Gaius now again required it for a special work. The future implies a

Ἰὑπὲρ γὰρ καὶ els τούς ς΄.

wish which, it is assumed, will at once be fulfilled. Comp. Rom. vi.14. For The latter passage suggests that the word includes some provision for the journey as well as sympathetic attendance: Acts xxi. 3. St John regards the act in its completeness (προπέμWas) and not in process (προπέμπων). This makes the combination of the aor. and fué. natural. For προπ. compare Polyc. Phil. I συνεχάρην ὑμῖν.. «προπέμψασιν ὡς ἐπέβαλεν ὑμῖν τοὺς ἐνειλημμένους τοῖς ἁγιοπρέπεσι δεσμοῖς.

(19); 2 Pet. i. 19; 1 Cor. vii. 37 f.; Phil. iv. 14.

Compare Ign. Smyrn. 10 Φίλωνα καὶ 'Ῥέον ᾿Αγαθόπουν, οἱ ἐπηκολούθησάν μοι εἰς λόγον θεοῦ, καλῶς ἐποιήσατε ὑποδεξάμενοι ὡς διακόνους Χριστοῦ θεοῦ.

ἀξ. τ. 6.) worthily of their dedication to the service of God: John xiii. 20. Comp. 1 Thess, ii. 12; Col. i. 10 ἀξ. τοῦ κυρίου.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.