New American Bible - Revised Edition/The Third Letter of John

**The Third Letter of John**, as translated by the Co-Fraternity of Christian Doctrine in the New American Bible - Revised Edition.

## NOTE

Currently, The New American Bible - Revised Edition's The New Testament text is the exact same as the New American Bible's text, as it is based from the 1986 Revised New Testament. An upcoming revision of The New Testament for The New American Bible - Revised Edition is currently ongoing, and it is expected to be finished sometime around the year 2025 or later, pending approving from the Bishops and the Vatican.

Should it happen, the text here will be changed to reflect the new revision that would make The New American Bible - Revised Edition wholly a revised edition of The New American Bible that is worthy of its name, whereas the original New American Bible article will retain the 1986 New Testament Revision Text.

## READING GUIDES FOR THE BOOK OF REVELATION IN THE NEW AMERICAN BIBLE - REVISED EDITION

Here are the following Reading Guides for The Epistle of Jude in The New American Bible - Revised Edition.

## READING GUIDE (THE CATHOLIC STUDY BIBLE - THIRD EDITION)

 **3 JOHN**

 **[see pages 1747–1749 of the New Testament]**

 **BEFORE BEGINNING. . .**

### A Letter of Recommendation

In addition to the letters Paul wrote to his delegates Timothy and Titus, the
New Testament contains two other letters written explicitly to individuals—
Paul’s letter to Philemon, and the Elder’s letter to Gaius, which we know as
**3 John.** Both Paul and John take up matters of community concern, while
having the same specific function, that of recommending the bearer of the
letter to the addressee. In the case of Philemon, Paul seeks to return a slave
who had run away and to assure his welcome. In the case of 3 John, the
Elder recommends to the local church leader his emissary Demetrius. He
has a good reputation from all, and “we give our testimonial as well, and
you know our testimony is true” **(3 John 1:12).**

The ancient world had conventions for such letters. They were widely
used in early Christianity, as we learn elsewhere in Paul’s correspondence
**(see** **2 Corinthians 3:1;** **And** **Romans 16).** It was natural for a missionary movement to
certify its agents (apostles) with such letters, in order to ensure them a safe
reception and the hospitality due such “co-workers in the truth” (8).
Receiving such messengers, as we see also in 2 John, meant accepting their
message as well, an understanding widespread in Judaism and reflected
likewise in the sayings of Jesus: “Whoever listens to you listens to me.
Whoever rejects you rejects me. And whoever rejects me rejects the one
who sent me” **(Luke 10:16).** This principle became problematic when the
movement itself divided into hostile parties. Paul complained of the
Corinthians’ preference for apostles other than himself **(2 Corinthians 10:12;** **And** **2 Corinthians 11:4).**
**Third John** points us directly to such a situation.

**Third John** is so tied to particular practical problems and so devoid of
any real theology that it is doubtful that either it or **2 John** would have been
preserved or made part of the canon were it not associated with a writing
that did transcend those circumstances by its religious message. This
Reading Guide has proposed that the three letters of John were all part of
the same packet delivered to Gaius from the Elder through Demetrius, and
that the two smaller letters owe their preservation to the theological
weightiness of **1 John.**

But if its survival was accidental and its theology minimal, **3 John** is all
the more precious to readers today. It provides the key to the historical
circumstances presupposed by **2 John** **And** **1 John.** Without it, their religious
emphasis would be less intelligible. And without **3 John,** an appreciation for
the travails of early Christianity would be appreciably diminished.

### The Politics of Ecclesial Power

Third John reveals clearly that the struggle for the soul of Johannine
Christianity involved structure as much as symbol, power as much as piety.
Indeed, the two levels of conflict were intimately connected. On one side
we see the Elder writing to his loyal colleague Gaius. On the other side is
Diotrephes, who “loves to dominate.” Diotrephes not only asserts authority
over Gaius at the local level, but he also refuses to acknowledge the
authority of the Elder over the regional church. The author says that when
he comes, he will “draw attention to what he is doing” **(3 John 1:10),** but this is a
small threat to a rebellious local chieftain. The position of the Elder is
threatened. He needs the personal loyalty of Gaius, and his financial
assistance as well.

We are thereby brought to the political maneuvering at the heart of this
battle. Diotrephes is not content to “spread evil nonsense” about the Elder.
He takes positive action to suppress the Elder’s authority. He refuses
himself to receive the Elder’s delegates, and, even more, Diotrephes expels
from the church those who want to receive them **(3 John 1:10).** We can understand
why the Elder appreciates Gaius’s reception of Demetrius, and we can grasp
the significance of verses **3 John 1:5–3 John 1:8.** The Elder needs to provide an alternative
source of hospitality and missionary outfitting, since Diotrephes has taken
up a position among those who “went out from us” **(1 John 2:19)** and no
longer supports the Elder’s teaching.

Gaius is being asked to receive Demetrius (and his companions) as well
as equip them for their next stage of travel. Perhaps by implication the
Elder’s future emissaries are also included in the request. Since the
Johannine missionaries accept nothing from the “pagans” (“the world”), the
need for a network of hospitality and financial support is obvious **(3 John 1:7).** As in
**2 John,** financial sharing is tantamount to spiritual fellowship. Helping such
missionaries is being “co-workers in the truth” **(3 John 1:8).** It is clear as well that
both parties to the dispute are using the same tactics. Here, Diotrephes is the
one shunning and excommunicating. But in **2 John** we find the Elder
advocating the same actions among his followers.

The internecine struggles of early Christianity are not terribly edifying,
but they are instructive. Christians who long for a golden age of harmony
should be reminded that there never was one. Among history’s benefits is
liberation from myth. And edifying or not, these letters testify to another
truth. The struggle for identity is never simply a matter of ideas or even
symbols. It involves inevitably the messy realities of money and political
power.

L.T.J.

### FURTHER READING

Brown, R. E. The Community of the Beloved Disciple. New York: Paulist Press, 1979.

Brown, R. E. The Epistles of John. Anchor Bible 30. New Haven: Yale University Press, 1982.

Culpepper, R. Alan. The Gospel and Letters of John. Interpreting Biblcal Texts. Nashville: Abingdon
Press, 1998.

Malherbe, A. J. “Hospitality and Inhospitality in the Church.” Social Aspects of Early Christianity.
2nd ed., 92–112. Philadelphia: Fortress Press, 1983.

Painter, John. 1, 2, and 3 John. Sacra Pagina. Collegeville: Liturgical Press, 2002.

Rensberger, David. 1 John; 2 John; 3 John. Abingdon New Testament Commentaries; Nashville:
Abingdon, 1997.

Schnackenburg, Rudolf. The Johannine Epistles: A Commentary. New York: Crossroad, 1992.

Sloyan, G. S. Walking in the Truth: Preservers and Deserters—The First, Second, and Third Letters
of John. Valley Forge, PA: Trinity Press International, 1995.

Smalley, S. S. 1, 2, 3 John. Word Biblical Commentary; Waco: Word, 1984.

## INTRODUCTION

 **THE THIRD LETTER OF JOHN**

The Third Letter of John preserves a brief glimpse into the problems of missionary activity and local autonomy in the early church. In contrast to the other two letters of John, this work was addressed to a specific individual, Gaius. This letter is less theological in content and purpose. The author’s goal was to secure hospitality and material support for his missionaries, and the Presbyter is writing to another member of the church who has welcomed missionaries in the past. The Presbyter commends Gaius for his hospitality and encourages his future help. He indicates he may come to challenge the policy of Diotrephes that is based on evil gossip.

The problems of the Presbyter in this short letter provide us with valuable evidence of the flexible and personal nature of authority in the early church. The Presbyter writes to Gaius, whom perhaps he had converted or instructed, on the basis of their personal links. The brothers have also confirmed him as a loyal Christian in action and belief. Gaius accepted the missionaries from the Presbyter and presumably will accept Demetrius on the Presbyter’s recommendation. In contrast, Diotrephes refuses to receive either letters or friends of the Presbyter. Although he is portrayed as ambitious and hostile, he perhaps exemplifies the cautious and sectarian nature of early Christianity; for its own protection the local community mistrusted missionaries as false teachers. Most interestingly, Diotrephes seems comfortable in ignoring the requests of the Presbyter. The Presbyter seems to acknowledge that only a personal confrontation with Diotrephes will remedy the situation (3 Jn 10). The division, however, may also rest on doctrinal disagreement in which Gaius and the other “friends” accept the teaching of the Presbyter, and Diotrephes does not; the missionaries are not received for suspicion of theological error. Diotrephes has thus been viewed by some as an overly ambitious local upstart trying to thwart the advance of orthodox Christianity, by others as an orthodox church official suspicious of the teachings of the Presbyter and those in the Johannine school who think as he does, or by still others as a local leader anxious to keep the debates in the Johannine community out of his own congregation.

This brief letter and the situation that it mirrors show us how little we know about some details of early development in the church: schools of opinion existed around which questions of faith and life were discussed, and personal ties as well as doctrine and authority played a role in what happened amid divisions and unity.

## CHAPTER 1

**1**

The Presbyter to the beloved Gaius whom I love in truth.

**2** Beloved, I hope you are prospering in every respect and are in good health, just as your soul is prospering. **3** I rejoiced greatly when some of the brothers

came and testified to how truly you walk in the truth.

**4** Nothing gives me greater joy than to hear that my children are walking in the truth.

**5** Beloved, you are faithful in all you do

for the brothers, especially for strangers;

**6** they have testified to your love before the church.

Please help them in a way worthy of God to continue their journey.

**7** For they have set out for the sake of the Name

and are accepting nothing from the pagans. **8** Therefore, we ought to support such persons, so that we may be co-workers in the truth.

**9** I wrote to the church, but Diotrephes, who loves to dominate,

does not acknowledge us. **10** Therefore, if I come,

I will draw attention to what he is doing, spreading evil nonsense about us. And not content with that, he will not receive the brothers, hindering those who wish to do so and expelling them from the church.

**11** Beloved, do not imitate evil

but imitate good. Whoever does what is good is of God; whoever does what is evil has never seen God.

**12** Demetrius

receives a good report from all, even from the truth itself. We give our testimonial as well, and you know our testimony is true.

**13** I have much to write to you, but I do not wish to write with pen and ink.

**14** Instead, I hope to see you soon, when we can talk face to face. **15** Peace be with you. The friends greet you; greet the friends

there each by name.

## FOOTNOTES

**3 John 1:1:**
**Beloved Gaius:**

a frequent form of address for fellow Christians

in New Testament epistolary literature.
**3 John 1:3:**
**The brothers:**

in this letter,

the term may refer to Christians who have been missionaries

and received hospitality from Gaius (3 Jn 5–6).

**Walk in the truth:**

the common Johannine term to describe Christian living;

this description presents Gaius

as following the teachings of the Presbyter in contrast to Diotrephes.
**3 John 1:5:**
**You are faithful in all you do:**

Gaius’s aid to the missionaries

is a manifestation of his true Christian faith.
**3 John 1:6:**
**Help them...to continue their journey:**

the Presbyter asks Gaius

not only to continue to welcome the missionaries

to his community

but also to equip them for further travels.
**3 John 1:7:**
**The Name:**

of Jesus Christ

**(cf.** **Acts 5:41;** **1 John 2:12;** **1 John 3:23;** **And** **1 John 5:13).**
**Accepting nothing:**

not expecting support from the pagans

to whom they preach the gospel,

so that they will not be considered as beggars;

they required support from other Christians;

**cf.** **Paul’s** **complaints** **to** **the** **Corinthians** **(1 Corinthians 9:3–1 Corinthians 9:12).**
**3 John 1:9:**
**Who loves to dominate:**

the Presbyter does not deny Diotrephes’ place as leader

but indicates that his ambition may have caused him

to disregard his letter and his influence.
**3 John 1:10:**
**If I come:**

the Presbyter may visit the community

to challenge the actions of Diotrephes

toward himself and the missionaries.

**Will not receive the brothers:**

Diotrephes may have been critical

of the teachings of the Presbyter

and sought to maintain doctrinal purity;

**cf.** **1 John 2:19** **And** **2 John 10–2 John 11.**
**3 John 1:11:**
**Do not imitate evil:**

Gaius should not be influenced

by the behavior of Diotrephes.
**3 John 1:12:**
**Demetrius:**

because of the fear of false teachers,

Demetrius, perhaps the bearer of the letter,

is provided with a recommendation from the Presbyter;

**cf.** **2 Corinthians 3:1;** **And** **Romans 16:1.**
**Even from the truth itself:**

this refers probably to the manner of Demetrius’s life

that testifies to his true belief;

**cf.** **Gaius** **above** **(3 John 1:3).**
**3 John 1:15:**
**Friends:**

although a Johannine term for Christians **(John 15:15),**

the word here may refer to those in the community

loyal to the Presbyter and to Gaius.

## CROSS-REFERENCES

**3 John 1:1:**
**2 John 1:1.**
**2 John 1:1.** **NABRE:**
**1** The Presbyter to the chosen Lady and to her children whom I love in truth—and not only I but also all who know the truth—
**3 John 1:3:**
**3 John 1:5,** **Galatians 6:10,** **And** **John 1:4.**
**3 John 1:5.** **NABRE:**
**5** Beloved, you are faithful in all you do for the brothers, especially for strangers;

**Galatians 6:10.** **NABRE:**
**10** So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith.

**VI. Conclusion**
**Final Appeal.**
**2 John 1:4.** **NABRE:**
**4** I rejoiced greatly to find some of your children walking in the truth just as we were commanded by the Father.
**3 John 1:4:**
**1 Thessalonians 2:11-1 Thessalonians 2:12,** **1 Timothy 1:2,** **2 Timothy 1:2,** **1 John 2:1,** **And** **2 John 1:4.**
**1 Thessalonians 2:11-1 Thessalonians 2:12.** **NABRE:**
**11** As you know, we treated each one of you as a father treats his children, **12** exhorting and encouraging you and insisting that you conduct yourselves as worthy of the God who calls you into his kingdom and glory.

**1 Timothy 1:2.** **NABRE:**
**2** to Timothy, my true child in faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord.

**2 Timothy 1:2.** **NABRE:**
**2** to Timothy, my dear child: grace, mercy, and peace from God the Father and Christ Jesus our Lord.

**1 John 2:1.** **NABRE:**
**Chapter 2**
**Christ and His Commandments.**
**1** My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one.

**2 John 1:4.** **NABRE:**
**4** I rejoiced greatly to find some of your children walking in the truth just as we were commanded by the Father.
**3 John 1:5:**
**Romans 12:13,** **Galatians 6:10,** **And** **Hebrews 13:2.**
**Romans 12:13.** **NABRE:**
**13** Contribute to the needs of the holy ones, exercise hospitality.

**Galatians 6:10.** **NABRE:**
**10** So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith.

**VI. Conclusion**
**Final Appeal.**
**Hebrews 13:2.** **NABRE:**
**2** Do not neglect hospitality, for through it some have unknowingly entertained angels.
**3 John 1:6:**
**Acts 15:3,** **Colossians 1:10,** **And** **1 Thessalonians 2:12.**
**Acts 15:3.** **NABRE:**
**3** They were sent on their journey by the church, and passed through Phoenicia and Samaria telling of the conversion of the Gentiles, and brought great joy to all the brothers.

**Colossians 1:10.** **NABRE:**
**10** to live in a manner worthy of the Lord, so as to be fully pleasing, in every good work bearing fruit and growing in the knowledge of God,

**1 Thessalonians 2:12.** **NABRE:**
**12** exhorting and encouraging you and insisting that you conduct yourselves as worthy of the God who calls you into his kingdom and glory.
**3 John 1:11:**
**1 John 2:29,** **1 John 3:6,** **And** **1 John 3:10.**
**1 John 2:29.** **NABRE:**
**29** If you consider that he is righteous, you also know that everyone who acts in righteousness is begotten by him.

**1 John 3:6.** **NABRE:**
**6** No one who remains in him sins; no one who sins has seen him or known him.

**1 John 3:10.** **NABRE:**
**10** In this way, the children of God and the children of the devil are made plain; no one who fails to act in righteousness belongs to God, nor anyone who does not love his brother.
**3 John 1:12:**
**John 19:35,** **John 21:24,** **And** **1 Timothy 3:7.**
**John 19:35.** **NABRE:**
**35** An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth, so that you also may [come to] believe.

**John 21:24.** **NABRE:**
**Conclusion.**
**24** It is this disciple who testifies to these things and has written them, and we know that his testimony is true.

**1 Timothy 3:7.** **NABRE:**
**7** He must also have a good reputation among outsiders, so that he may not fall into disgrace, the devil’s trap.
**3 John 1:13:**
**2 John 1:12.**
**2 John 1:12.** **NABRE:**
**12** Although I have much to write to you, I do not intend to use paper and ink. Instead, I hope to visit you and to speak face to face so that our joy may be complete.
**3 John 1:15:**
**John 20:19,** **John 20:21,** **John 20:26,** **Ephesians 6:23,** **And** **1 Peter 5:14.**
**John 20:19.** **NABRE:**
**19** On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.”

**John 20:21.** **NABRE:**
**21** [Jesus] said to them again, “Peace be with you. As the Father has sent me, so I send you.”

**John 20:26.** **NABRE:**
**26** Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.”

**Ephesians 6:23.** **NABRE:**
**23** Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.

**1 Peter 5:14.** **NABRE:**
**14** Greet one another with a loving kiss. Peace to all of you who are in Christ.

## OTHER BOOKS OF THE NEW AMERICAN BIBLE - REVISED EDITION TRANSLATION

 **THE BOOKS OF THE CATHOLIC BIBLE IN THE NEW AMERICAN BIBLE - REVISED EDITION TRANSLATION**

### Old Testament

#### The Pentateuch:

1. The Book of Genesis
2. The Book of Exodus
3. The Book of Leviticus
4. The Book of Numbers
5. The Book of Deuteronomy

#### The Historical Books:

1. The Book of Joshua
2. The Book of Judges
3. The Book of Ruth
4. The First Book of Samuel
5. The Second Book of Samuel
6. The First Book of Kings
7. The Second Book of Kings
8. The First Book of Chronicles
9. The Second Book of Chronicles
10. The Book of Ezra
11. The Book of Nehemiah

#### The Biblical Novellas:

1. The Book of Tobit
2. The Book of Judith
3. The Book of Esther

#### The Maccabean Books:

1. The First Book of Maccabees
2. The Second Book of Maccabees

#### The Poetic Books:

1. The Book of Job
2. The Book of Psalms
3. The Book of Proverbs
4. The Book of Ecclesiastes
5. The Song of Songs
6. The Book of Wisdom
7. The Wisdom of Ben Sira

#### The Prophetic Books:

1. The Book of Isaiah
2. The Book of Jeremiah
3. The Book of Lamentations
4. The Book of Baruch
5. The Book of Ezekiel
6. The Book of Daniel
7. The Book of Hosea
8. The Book of Joel
9. The Book of Amos
10. The Book of Obadiah
11. The Book of Jonah
12. The Book of Micah
13. The Book of Nahum
14. The Book of Habakkuk
15. The Book of Zephaniah
16. The Book of Haggai
17. The Book of Zechariah
18. The Book of Malachi

### New Testament

#### The Four Gospels

1. The Gospel according to Matthew
2. The Gospel according to Mark
3. The Gospel according to Luke
4. The Gospel according to John

#### The Pauline Letters

1. The Letter to The Romans
2. The First Letter to The Corinthians
3. The Second Letter to The Corinthians
4. The Letter to The Galatians
5. The Letter to The Ephesians
6. The Letter to The Philippians
7. The Letter to The Colossians
8. The First Letter to The Thessalonians
9. The Second Letter to The Thessalonians
10. The First Letter to Timothy
11. The Second Letter to Timothy
12. The Letter to Titus
13. The Letter to Philemon

#### The General Letters/Catholic Letters

1. The Letter of James
2. The First Letter of Peter
3. The Second Letter of Peter
4. The First Letter of John
5. The Second Letter of John
6. **The Third Letter of John**
7. The Letter of Jude