EXPOSITION
FROM very early times some have held the opinion that the Second Epistle is addressed to a community, which is spoken of allegorically as "the elect lady," her "elect sister" being a sister community; but at no time does there seem to have been any doubt that the Third Epistle is addressed to an individual. It certainly would be an extravagant hypothesis that Gains symbolizes a Church.
INTRODUCTION. Address and occasion. Respecting the address and the title of" the elder," see note on 2 John 1:1.
3 John 1:1
To Gaius the beloved ( γαΐ́ῳ τῷ ἀγαπητῷ). This is additional reason for thinking that κυρία in the Second Epistle is not a proper name; if it were we should probably have the same formula as we have here, κυρίᾳ τῇ ἐκλεκτῇ. The name Gaius occurs elsewhere in the New Testament four times (Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14); as it was as common in the Roman Empire as John Smith is among ourselves, it would be rash to infer that the Gaius addressed here is the same as any of those mentioned elsewhere. In all probability there are at least four persons of this name in the New Testament. In the opening of this Epistle also we have to remark the characteristic repetition of the word "truth," which occurs four times in the first four verses. Deeds, in which Gaius and Demetrius were rich, not words, of which Diotrephes was so prodigal, are what win the approbation and love of the apostle. The thing which he hates is unreality; the object of his special adoration is "the truth;" "to walk in the truth" is nothing less than to follow in the footsteps of the Lord.
3 John 1:2
Beloved, I pray that in all respects (not "above all things"—St. John would surely never have said that) thou mayest prosper and be in health, even as thy soul prospereth. The apostle wishes that his earthly career may be as bright as his spiritual career is; may he have a sound body for his sound mind, and may his fortunes be sound also. The Greek for "prosper" εὐοδοῦσθαι means exactly to "have a good career."
For I rejoiced greatly. We must not lose sight of the "for," which is full of meaning. The elder has just expressed a wish that the external well-being of Gains may equal the well-being of his soul; and he is quite sure of the latter, for brethren keep coming and bearing witness to the fact. The good report of Gains is still greater joy to the apostle than the evil report of Diotrephes is a sorrow to him. The language in condemnation of Diotrephes, severe as it is, is not so strong as this in thankful delight respecting Gaius: Greater joy have I none than (to hear of) these things. "Greater" is made doubly emphatic, first by position at the beginning of the sentence, and secondly by the double comparative μειζοτέραν.
2. MAIN DIVISION. Exhortation. Having thus stated the circumstances which have led to his writing, the elder begins the main portion of the letter, which consists of three sections; the hospitality of Gaius, and its value (3 John 1:5-8); the arrogance of Diotrephes, and its results (3 John 1:9, 3 John 1:10); the moral (3 John 1:11, 3 John 1:12). The transition to this central portion of the Epistle is marked by a repetition of the loving address. In all three cases (3 John 1:2, 3 John 1:5, 3 John 1:11), the introductory "beloved" indicates the beginning of a section.
3 John 1:5
It is by no means easy to translate this verse satisfactorily, πιστὸν ποιεῖς ὅ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους. Here we have three difficulties:
The reading εἰς τοὺς (K, L) for τοῦτο ( א, A, B, C, and versions) has probably arisen from a wish to avoid this last difficulty. Thou doest a faithful act in all that thou workest towards the brethren, and that towards strangers, is a fairly literal and intelligible rendering. But "to do a faithful act" is somewhat obscure. Probably it means "to act as a faithful man would." All his conduct towards the brethren, even when they were not previously known to him, was such as became a faithful Christian. This was his special merit; he treated brethren who were entire strangers to him, not as strangers, but as brethren. He did not pick and choose, showing hospitality to those whom he liked and neglecting the rest. Every missionary was sure of a welcome from Gains.
3 John 1:6
Who bare witness to thy love before the Church. The thoroughly Greek word ἐκκλησία 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" (John 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."
3 John 1:7
For the sake of THE NAME. Such is the exact rendering of the true text; the insertion of "his" before "Name" weakens the effect. There was no need to say more. Just as to a Jew "the Name" must mean "Jehovah," so to a Christian "the Name" must mean "Jesus Christ" (comp. Acts 5:41; James 2:7). St. Ignatius writes to the Ephesians, "I am in bonds for the Name's sake" (3); and "Some are wont of malicious guile to hawk about the Name" (7); and again to the Philadelphians, "It is becoming for you, as a Church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name" (10.). Taking nothing of the Gentiles, lest the heathen should suspect their motives, and think, "Like all the quack priests and philosophers, you make a mere trade of your doctrine, and preach to fill your bellies." Nothing wins men over so much as clear proofs of disinterestedness. The missionary who is suspected of self-seeking will preach in vain. That οἱ ἐθνικοί here must mean "heathen" seems clear from Matthew 5:47; Matthew 6:7; Matthew 18:17, the only other places in the New Testament where the word is found; moreover, the context requires it. There is no need to ask whether the word may not mean "Gentile Christians." The missionary brethren would, therefore, have been in great straits but for the courage and generosity of Gains; Diotrephes turned them out of doors and forbade others to succour them; and they themselves made it a rule not to ask for help from Gentiles.
3 John 1:8
We, therefore, ought to support such. The pronoun is very emphatic. If no help comes from the heathen, we must give it; that we may become their fellow-workers for the truth. Just as the apostle warned the elect lady that to welcome and support preachers of false doctrine is to partake in their evils works (2 John 1:11), so he encourages Gains and his friends with the thought that to welcome and support preachers of the truth is to partake in their good works. It is the Master's teaching in another form, "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward" (Matthew 10:41).
3 John 1:9
I wrote somewhat to the Church. Just as the missionary brethren bore witness before the Church to the Christian love of Gains, so the elder will bear witness before the Church to the arrogant hostility of Diotrephes. Once more we see that words may be works. He who sanctions teachers of false doctrine shares in their "evil works" (2 John 1:11); and the "works" of Diotrephes partly consist in "prating against us with evil words." The same word for "evil" is used in both cases πονηρός—the word used to express "the evil one;" the coincidence is significant. The insolent opposition to the apostle on the part of Diotrephes, and the severe language used by St. John in condemning him, stand almost alone in the New Testament. For a parallel to the latter we must look to our Lord's denunciation of the arrogant and hypocritical Pharisees who opposed him. The Pharisees, like Diotrephes, not merely refused to walk in the right path themselves, but hindered those who were entering upon it (Luke 11:52). They also "cast out" those who presumed to take a less narrow view than themselves (John 9:34, John 9:35).
This is the moral to which St. John has been leading up. Diotrephes will at least serve as a warning. A Christian gentleman will note such behaviour in order to avoid it. Strengthened by his own previous walk in the truth (verse 3), and encouraged by the apostle (verses 5-8), with Diotrephes as a warning on the one hand, and Demetrius as an example on the other, he ought not to fail in proving his heavenly birth by doing good and avoiding evil (see on 1 John 3:6).
Respecting Demetrius we know no more than is told us here. All that we can safely infer from what is stated is that he is a person of whom Gaius has not hitherto known much; otherwise this elaborate commendation would scarcely be necessary. Conjectures about him are
3. CONCLUSION (see notes on 2 John 1:12, 2 John 1:13). Here the pen or reed κάλαμος is mentioned instead of the paper, as a means of writing. The word is found nowhere else in the New Testament in this sense Note the ἀλλά and the δέ, each with its right force, the former expressing a strongcr opposition than the latter: "I had many things to write to thee; nevertheless, I do not care ἀλλ οὐ θέλω with ink and pen to write to thee: but I hope ἐλπίζω δέ straightway to see thee, and we shall speak mouth to mouth." "The friends" are perhaps so called in contrast to the hostility of Diotrephes and his party. Instead of warfare, "peace be to thee;" instead of the wicked prating of enemies, the salutations of friends. The elder concludes with his own personal salutation to all the members of his flock who reside near to Gaius (comp. John 10:3).
HOMILETICS
An apostolic pastoral to a Christian man.
We have here another price, less fragment, giving us a glimpse into the actual Church life of the first century, and of the Christian deeds and difficulties of one of its honoured members. We have no other inspired letter to a private Church member. This serves a double purpose. It enables us to picture, in outline, Gains, with his Christian work, his character, and his trials. It enables us also to picture a Church as to its fellowship, its constitution, and its work. Gains was a member of a Christian Church (3 John 1:9, τῇ ἐκκλησίᾳ), though we do not know of which. He was, apparently, one of St. John's own spiritual children (verse 4, τὰ ἐμὰ τέκνα), who gave the apostle unfeigned joy (verse 3), as, beholding his steadfast grasp of the truth (verse 3) and his upright walk, he regarded this as the greatest gift of God's grace (verse 4) he could desire to receive. His reputation was so well maintained (verse 6) that the apostle felt sure enough of his true spiritual prosperity to warrant him in cherishing the wish that he might make as much progress and be in as good health in a worldly as he was in a religious point of view (verse 2). Gaius was not only a helper of his own Church, but a lover of the brethren, even though they might be strangers to him (verse 5, Greek); for when men had gone forth among the Gentiles, taking nothing from them, and had spread abroad the Name (verse 7), it was the delight of Gaius to help such forward on their journey (verse 6). Still, his work was not easy. Diotrephes, who loved office, was probably jealous of the influence which Gains had acquired by his unambitious service (verses 5-9); so that John takes occasion to assure Gaius that what he has done he has well done (verse 5), and that when he (the apostle) next visits the Church, he will put Diotrephes to shame (verse 10). It is interesting to note that here, as in his Second Epistle, he speaks of himself as "the elder" (verse 1). The various expressions in the letter which touch upon the Church life of those days, do, when gathered up and set in order, put before us a Church picture unique in the New Testament writings.
I. THERE IS A DISTINCT CHURCH HERE SPECIFIED OVER WHICH THE APOSTLE JOHN HAD SOME OVERSIGHT. We have before remarked (homily on 2 John) that the apostles' range of superintendence was much wider than that of those who were only presbyters or bishops, or overseers (see Bishop Lightfoot, 'Ep. Philippians'). Yet in reference to specific Churches, or individuals in them, it is as presbyter that he writes (verse 1). That there is a distinct Church, to which Gaius belonged, is clear from verses 9 and 10. The conception of one vast territorial Church does not belong to the New Testament books—"the Churches of Galatia" (Galatians 1:1); "the Church at Ephesus" (Revelation 2:1), etc.
II. THE MEMBERS OF THIS CHURCH WERE UNITED IN A HOLY FELLOWSHIP, AND RECEIVED EACH OTHER IN CHRIST'S NAME. (Verse 8; Romans 14:1.) They met together and received reports of faithful Christian service (verse 6), and were addressed as a community by the apostle (verse 9).
III. THIS CHURCH HAD A SELF-ACTING CONSTITUTION. (Verses 9, 10.) This Diotrephes, who loved to have the pre-eminence, and to exercise the power of casting men out of the Church, is one whose lordly ambition is evidently overriding all, and even defying the apostle himself. Evidently this is abnormal. It will be brought to an end. Why? Because the authority of a Church can only be exercised by the Church itself, and cannot be delegated to or usurped by another without a gross invasion of the rights of the Christian priesthood. Of this, more further on. Just now let us observe that the precepts laid down to Churches are such that they cannot be carried out if the Church allows its authority to slip from itself (1 Corinthians 5:1-13), or if out of any temporal consideration whatever it allows its movements to be regulated by an outer and alien power.
IV. THE OBJECTS SET BEFORE THIS CHURCH ARE CLEAR AND DEFINITE. (Verse 8.) "That we may be fellow-workers with the truth." It is assumed here that the Church is composed of such as believe and know and exemplify the truth as it is in Jesus. [Though there is no allusion in this letter either to Jesus Christ or to the gospel, yet the phrase, "the truth," bears no uncertain meaning when it comes from John's pen.] These, and these alone, can be fellow-workers therewith. The aim of a Church in its fellowship is not only mutual sympathy, common worship, or the building up of itself from the families of its members. All these are necessary, but these necessary things are not all. The Church is for the diffusion of the truth far and wide. It is bound to send forth men who shall go out among the Gentiles for the sake of the Name, like those to whom Gaius was so conspicuous a friend; yea, and to set forward such on their journey "worthily of God." We gather from the letter that Gains took such a task upon himself, because Diotrephes would not allow it to be done, but that properly the Church ought to have done it, and not have suffered the whole weight to rest on the shoulders of one man (cf. verses 5-10). They should have been sustained by the Church from which they went out ἐξῆλθον.
V. THIS CHURCH HAD TO BEAR A SORE TRIAL THROUGH UNSANCTIFIED HUMAN AMBITION. In the preceding Epistle the "advance" man προάγων is the bane of the Church. Here the ambitious man φιλοπρωτεύων is such. This spirit showed itself very early among the disciples, and was severely rebuked by the Lord Jesus (Matthew 18:1-4). From no other external cause, perhaps, has the Church had to suffer so much as from this. Let the sad and sorry story of Church history be unfolded, and it will tell us a thousand times over that unholy ambition is the bane of the Church. The latest form of it is "papal infallibility." Priestly assumptions are crippling Churches and ruining souls. Lord-deacons and lordly pastors are a Church's bane. A true and healthy Church life is the analogue of a true and healthy bodily life, where every member fulfils its own functions, and no one interferes with that of another.
VI. THOUGH SOME MEMBERS MAY HINDER AND DISCREDIT A CHURCH, YET THERE ARE OTHERS WHO TRULY HELP AND HONOUR IT. Men like Caius and Demetrius abound. They are a Church's honour and joy. It is very likely that, owing to their unambitious and unpretending worth, they seldom come to the front, unless compelled by circumstances so to do; but their loyalty to the truth, their holy lives, their kindliness and steadfastness, are the honour of the Churches, and the glory of Christ. Doubtless, the "world" will talk more about one Diotrephes than about twelve men like Caius, and be well pleased to do so. But "the Lord knoweth them that are his."
VII. WHATEVER AND WHEREVER A CHURCH MAY BE, IT IS FOR EACH INDIVIDUAL TO BEAR IN MIND HIS OWN PERSONAL RELATIONS WITH GOD, AND TO ACT ACCORDINGLY. (Verses 11, 12.) Connection with the holiest Church in the world cannot save us.
Association with the most imperfect Church in Christendom cannot hinder our salvation, unless we allow it to do so; in which case, the fault will be our own. Religion is a matter between the soul and God. Strictly so. The question is—Are we born of God? Are we in Christ? Is Christ in us, the Hope of glory? And the proof of this lies, not in Church membership, but in the life, and in the life alone. Church membership may be of great service. The fact that it may be made too much of is no argument against it. But ever, ever let us remember that we may be in a Church yet not in the Church. If we are not in Christ, we are not in the Church. If we are in Christ by a living faith, we are in his true Church, by a right which none can disprove, and which no one ought ever to dispute.
HOMILIES BY W. JONES
3 John 1:2
Ideal prosperity.
"Beloved, I wish above all things that thou mayest prosper," etc. The Authorized Version of this verse seems to carry the meaning that St. John valued physical health and secular prosperity above everything else. The original does not convey such a meaning. Revised Version, "Beloved, I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth."
I. THE APOSTLE PRAYS THAT HIS FRIEND GAIUS MAY HAVE TEMPORAL PROSPERITY AND PHYSICAL HEALTH. From the expression of this desire in so brief a letter, we may infer that St. John regarded these things as of great importance.
1. Secular prosperity is desirable. Non-success in business is to be deprecated. For our own sake, for the sake of our families, and for the sake of our usefulness, prosperity in temporal things is desirable. Wealth is a wonderful power; and in the hands of a wise man it is a great boon both to himself and to others.
2. Physical health is desirable. Health of body, for many obvious reasons, is one of God's best gifts to man. It is important also for other reasons which are not obvious to all. The state of the body exercises a great influence upon the mind and soul. It is the organ and agent of both; and, if it be unhealthy, our impressions of the outward will be untrue, and our influence upon the outward will be limited and feeble. Our spiritual feelings and expressions are considerably toned and coloured by our physical condition.
II. THE APOSTLE INDICATES THE REMARKABLE SPIRITUAL PROSPERITY OF HIS FRIEND CAIUS. This is clear from his making his spiritual prosperity the measure of the desired bodily health and temporal prosperity. The next verse also contributes evidence of this prosperity of soul. It was seen in his growing acquaintance with the truth and his growing conformity to the truth. "Brethren… bare witness unto thy truth, even as thou walkest in truth." Perhaps Gaius himself needed this assurance of his spiritual prosperity. "The words of the apostle seem to imply," says Dr. Binney," that the health of Gains was somewhat enfeebled. This might affect his feelings, and render the actual prosperity of his soul, while visible to others, unperceived by himself; his excellence was obvious to all who knew him, though bodily infirmity or mental depression concealed the truth from his own consciousness. On this account he was addressed by John in the words of encouragement—words delicately but strongly conveying the apostle's confidence in his spiritual state, and assuring him, at the same time, of his constantly sharing in his supplications and prayers." This spiritual prosperity is more important than material progress and success.
III. THE APOSTLE MAKES THE PROSPERITY OF HIS SOUL THE MEASURE OF THE PHYSICAL HEALTH AND SECULAR PROSPERITY DESIRED FOR GAIUS. This is profoundly significant. Unless our spiritual prosperity be at least commensurate with our temporal prosperity, the latter ceases to be a blessing. All the worldly wealth which a man possesses which is more than proportionate to the wealth of his soul, he will do well to get rid of at once, or by Divine grace bring the wealth of his soul into proportion with it. Without this correspondence we cannot use wealth aright, riches will injure us, the material will crush the spiritual in us. When outward riches are more than proportionate to his godliness and grace, they are a curse to their possessor. But when there is a proportion between the two, wealth is a blessing worthy an apostle's prayer. What astounding revolutions would take place if this prayer were universally realized! What transformations in health! Many now hale and strong would become weak and sickly. Many now diseased and feeble would become sound and vigorous. What transformations in circumstances! Many pampered sons and daughters of riches and luxury would come to poverty and want. Many of the indigent would pass from the abode of penury to the palace of ease and plenty. "A terrible wish this," says Binney, "if it were offered for and were to take effect upon many a professor: it would blast them in body and ruin them in circumstances; it would render them, like the Church that thought itself rich and increased in goods, ' poor, and miserable, and blind, and naked.'" Shah I offer this prayer for you? If this prayer were realized, the physical would bear the true proportion to the spiritual, and the temporal to the eternal. Learn how far secular wealth is desirable.—W.J.
Spiritual prosperity.
"For I rejoiced greatly when the brethren came and testified of the truth that is in thee," etc. In these and some subsequent verses we have some aspects and evidences of the spiritual prosperity of Gaius.
I. ASPECTS OF SPIRITUAL PROSPERITY. "Brethren came and bare witness unto thy truth, even as thou walkest in truth."
1. Truth appropriated in mind and heart. Our interpretation of the words, "thy truth," would be superficial and inadequate if we simply said that they express the sincerity of Gaius. The expression involves this, that he was true in religion and in life; but it means that his religious beliefs were correct—that he held the truth concerning the Person and work of Jesus Christ. On these subjects pernicious errors had arisen in the Church. Some denied the Godhead of our Saviour; others denied the reality of his manhood. "The first stumbled at his pre-existence and incarnation, because he suffered indignity and anguish; the other, admitting his Divine nature, thought it beneath him actually to suffer, and therefore denied that his body or his sufferings were anything else but illusory appearances" (Binney). Against each of these errors St. John wrote. And by the expression, "the truth," he generally means the apostolic doctrine concerning the Person and work of Jesus Christ. "This truth Gaius held; held it as his life; it was 'in him,' as filling his intellect and affections; in his understanding as a source of light, in his heart as the object of love." The apostle, as we have learned from his former Epistles, attached the utmost importance to correct religious belief.
2. Truth manifested in life and conduct. "Thou walkest in truth." His practical life was in harmony with his professed creed. The truth he held was not merely a form of sound words, but a living force in his character and conduct. His faith was not a mere speculation or opinion, but a thing of deep feeling and firm conviction. The faith that does not influence the life towards harmony with itself is not faith in the scriptural sense; it is assent, or opinion; but it is not Christian faith, or saving faith. Our real faith moulds the life into conformity with the truth believed. St. John quite as earnestly insisted upon practicing the truth as upon holding it. "He that doeth good is of God; he that doeth evil hath not seen God" (verse 11; and 1 John 3:7, 1 John 3:10). Let us, like Gaius, hold the truth, make it our own; and also live the truth, walk in it day by day. Cultivate a true faith and a holy life.
II. TESTIMONY TO SPIRITUAL PROSPERITY. " Brethren came and bare witness unto thy truth," etc. These brethren were probably those who had been commended to the Church by the apostle, rejected through the influence of Diotrephes (verse 9), and then entertained by Gains. They probably presented this report on their return to the Church of which St. John was pastor, and from which they had been sent forth (verses 5, 6).
1. It is a pleasure to good men to testify to the excellence of others.
2. It is gratifying to a good man to,receive the commendation of good men. "A good name is better than precious ointment." "A good name is rather to be chosen than great riches."
III. THE INFLUENCE OF SPIRITUAL PROSPERITY UPON THE GOOD. "Greater joy have I none than this, to hear of my children," etc.
1. The tender relation here mentioned. "My children." It seems that Gains had been converted through the ministry of St. John. He was the spiritual child of the apostle; his "true child in faith;" his "beloved child," as St. Paul says of Timothy. This relationship is very close, tender, and sacred (cf. 1 Corinthians 4:14, 1 Corinthians 4:15).
2. The great joy here spoken of. "Greater joy have I none than this," etc. Every genuine Christian rejoices to find men walking in the truth; but the apostle had the additional joy which arose from the dear and holy tie by which he and Gains were united. The success of a young man in temporal things is a great joy to his parents. To Christian parents it is a far greater joy when their children give their hearts to God, and walk in truth. And to the Christian minister, and the Sunday school teacher, the spiritual prosperity of those whom they have led to the Saviour is a source of deep and pure rejoicing. Such prosperity is a proof that we have not laboured in vain; it is a distinguished honour conferred upon us by God; and it gives a foretaste of the grand final reward, "Well done, good and faithful servant," etc. To hear of or to behold such fruits of our Christian work both humbles and rejoices us.
Christian brethren, let us aim both to appropriate and to exemplify Christian truth.—W.J.
Hospitality.
"Beloved, thou doest faithfully whatsoever thou doest to the brethren," etc. We have here—
I. HOSPITALITY EXERCISED. "Beloved, thou doest a faithful work in whatsoever thou doest toward them that are brethren and strangers withal."
1. The persons towards whom it had been exercised.
2. The person by whom it had been exercised. Gains. But St. John in the text sets forth the exercise of hospitality as specially becoming in Christians. He speaks of it as "a faithful work," i.e., a work worthy of a faithful man or a Christian. Hospitality is frequently in the sacred Scriptures enjoined upon Christians as a duty (Romans 12:13; Hebrews 13:2; 1 Peter 4:9). St. Paul mentions it as one of the duties of a Christian bishop (1 Timothy 3:2; Titus 1:8). At the last judgment, one reason for the reward of the good is that they exercised hospitality, and one of the charges upon which the wicked will be condemned is the neglect of hospitality (Matthew 25:34-46). Accordingly, we find that the "primitive Christians considered one principal part of their duty to consist in showing hospitality to strangers. They were, in fact, so ready in discharging this duty, that the very heathen admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured for them a favourable reception wherever the name of Jesus Christ was known" (Calmer). We also find that the hospitality of Gains was hearty; for the brethren whom he had entertained testified to his love (verse 6). "There is," says Washington Irving, "an emanation from the heart in genuine hospitality which cannot be described, but is immediately felt, and puts the stranger at once at his ease." As occasion requires it, hospitality is still a Christian duty.
II. HOSPITALITY ACKNOWLEDGED. "Who bare witness to thy love before the Church." The evangelists, when they returned to the Church from which they had been sent forth on their work, gave an account of their mission, and in so doing testified to the hearty hospitality of Gains. This report of Gains differed from that of a minister of whom I have read. This minister "had traveled far to preach for a congregation at—. After the sermon, he waited, expecting some one would ask him to dinner. At length, the place becoming almost empty, he mustered courage, and walked up to an old gentleman, and said, 'Will you go home and dine with me today, brother?' 'Where do you live?' 'About twenty miles from here, sir.' 'No;' said the man, colouring, 'but you must go with me.' 'Thank you; I will, cheerfully.' After this the minister was never troubled about his dinner." Gratefully to testify to kindness like that of Gaius must be a delight to those who are worthy recipients of it.
III. HOSPITALITY ENCOURAGED "Whom thou wilt do well to set forward on their journey worthily of God." This refers to a second visit to Gains, in which they probably brought this letter with them. To set them forward was to enable them to proceed onward by furnishing them with necessaries for the journey. Here is an admirable rule for regulating the exercise of our hospitality—"worthily of God;" Alford, "In a manner worthy of him whose messengers they are and whose servant thou art." We should show kindness as becometh the followers of him "who giveth to all liberally and upbraideth not." "It would," says Barnes, "be particularly expected of Christians that they should show hospitality to the ministers of religion. They were commonly poor; they received no fixed salary; they traveled from place to place; and they would be dependent for support on the kindness of those who loved the Lord Jesus Christ" (cf. Matthew 10:9-15). The exercise of this duty is often richly rewarded in the present. Certain and splendid is its reward in the future (Matthew 10:40-42; Matthew 25:34-36).—W.J.
Missionary workers and helpers.
"Because that for his Name's sake they went forth," etc. The Bible is remarkable for its universality. Either directly or inferentially, it has something of importance and value to say on almost everything which affects human life and interests. It throws light on many modern questions; and in studying it we are often agreeably surprised to find directions and hints touching many things which we regard as quite modern, and concerning which we had not expected to find much suggestion or light in its pages. Thus in this short letter we have some apostolic notes on Christian missions, which are as applicable to missionary enterprise now as they were to the mission work of the Church eighteen hundred years ago. Here are notes on—
I. MISSIONARY WORKERS. "For the sake of the Name they went forth, taking nothing of the Gentiles." Notice:
1. The motive of these Christian missionaries. "For the sake of the Name they went forth." In all that we do we are actuated by some motive or motives. Christian work is no exception to this rule. In Christian propagandism there may be various motives; e.g., zeal for a cause or society, or for the spread of certain doctrines or forms of Church government, etc. Each of these is allowable in its place; but neither of them is the highest and best motive of Christian service. The most devoted workers in Christianity have a nobler motive than any one or all of these. "Go into a large manufacturing establishment. If you will notice carefully, you will perceive a large shaft running the whole length of the building. To this are attached wheels, and bands go from these wheels to other wheels, and in these is inserted short shafting, and to it are attached augers, saws, knives, and chisels; and by these an immense amount of mechanical work is done. But what is the cause of all this motion? Where is the secret power which makes all this machinery do the work of five hundred men? The answer is easily given. It is steam. Let the steam go down, and this whole machinery would become as still and silent as the grave" (C.M. Temple). And the grand motive power for working the machinery of Christianity is love to the Lord Jesus Christ; not zeal for doctrines, however sound, but love to a Person; not the desire to build up the Church, still less to extend a denomination or sect; but a passionate attachment to the living Lord of the Church. Christ himself is the life of Christianity. The great motive of the noblest Christian work is supreme love to him. "The love of Christ constraineth us" is the explanation of the best and bravest work which is done for men. There is no motive like love; and love to a person will always prove a stronger motive than love to a cause or a creed. When Christ is received into the heart he awakens its highest, holiest, intensest love. This love is the mightiest inspiration in Christian service. It can dare most, do most, endure most. The bravest workers go forth "for the sake of the Name" of Jesus Christ.