Some Basics of the Christian Life
By Jonathan Mitchell

Observations from 3 John Verses 1-8

1. The old person, to Gaius, the beloved one, whom I myself am continuously loving in (or: whom I continue accepting as standing on the same Ground as I am, centered within the midst of, and in union within the sphere of,) Truth and Reality (or: whom I keep on truly loving and urging toward [our] reunion).

This is obviously a personal letter to a man that was likely a dear friend (vs. 2, below) who would have known John by this curious reference to himself. From this we are to assume that it was written by the same person as 2 John. In this opening we see again the importance to John of "Truth and Reality," as he uses the word 'aletheia' to set the scene, which is the realm of this new creation "within the midst of" which he dwells. My translation expands the rendering of the Greek preposition 'en,' to add other of its functions, here: "in union within the sphere of," further describing the sphere in which John, himself is living. Finally, on offer is another way in which the clause could be rendered: seeing the final phrase functioning as an adverb, modifying the verb "loving," while offering one of Paul Tillich's definitions of 'agape,' which is: "an urge toward reunion."

The "greeting" of this letter exemplifies the heart of John's message to Gaius, and thus gives us a picture of the core of the Christian life. We, who have been born back up again (Jn. 3:7) now live our interior lives in the Kingdom of God, which is the New Creation. And thus, we are called to live our lives by "walking in the Spirit" (Gal. 5:16-18).

2. O beloved one! I am continuously having (or: thinking and speaking) goodness, ease and well-being (or: wishing and professing loudly; claiming) concerning all things [for] you to be constantly having a prosperous journey (or: to progressively travel a good path; to habitually be prospered unto success; to be continuously helped along the Way) and to be constantly sound and healthy [in mind, thought and body] just as (or: to the same degree as) your soul (inner being; or: = your life) is progressively being prospered on its journey (helped along the Way; prospered unto success; caused to travel the Good Path).

What an expression from a heart of love. This form of address, "O beloved one" was common among Christians (cf Rom. 1:7; 1 Cor. 4:14; 10:14; 1 Pet. 2:11), but it could also have been used from close personal relationship, and argues for the rendering "old person" in vs. 1, as likewise in 2 John. The first verb of the first clause is commonly translated "pray" and it might fit into the category of this English word. The Greek word is 'euchomai,' a shortened version of the usual 'proseuchomai.' Ann Nyland, in an extended note in her volume The Source New Testament (p 250-1), stresses that it does not mean "pray" (and here Bultmann concurs, p 97), but rather "claim, or vow." The literal meaning is "have goodness, ease and well-being." It would seem that John is experiencing the goodness, ease and well-being while he is considering everything concerning Gaius'"journey" in life.

The view that our life, here and now, is a journey, suggests that, in the Spirit and in our inner lives, we are not stationary. We move from one place (or, level) to another. It also suggests that we have a goal, a destination (the heart of the Father).

3. You see, I was made exceedingly glad (or: I am caused to greatly rejoice) at the coming of the brothers (= fellow believers or members), from time to time, and their bearing witness of your [being] in the Truth, and with this Reality, just, and to the same degree, as you yourself are continually walking about within Truth and in the sphere of Reality (or: testifying to the reality concerning you in correspondence to the fact that you yourself are habitually living your life in union with, and in the sphere of, Truth and Reality).

His "having goodness, ease and well-being" (in vs. 2) from considering Gaius' situation in regard to the Truth, gained expression in his greatly rejoicing when his associates brought the news about him. The parenthetical alternate rendering presents another way of understanding the Greek of the last clause. Both readings make sense. The same sentiment is expressed in 2 John 4. The reason for the joy is Gaius' conduct in life. Gaius is actually living out what he was taught when he learned of the presence of the Messiah. John is like a father, rejoicing at the success of his child. Notice the repeated emphasis of "Truth and Reality." This is the new creation; the New Being.

4. I do not presently have greater joy than from these things: that I am repeatedly hearing that my own children (born-ones) are continuously walking about within the Truth (= living their lives in union with, and in the sphere of, this Reality).

Again, we see the closeness of their relationship: John considers Gaius as one of his own children in this new reality. Gaius is continuing the story of Jesus, walking the Path of the Truth within the Life of the Messiah (John 14:6). In observing this relationship, we can think of Paul referring to himself as a father to the community in Corinth (1 Cor. 4:15). In these examples we are instructed concerning the family characteristics of the reign of God - Who is our Father.

5. O beloved one! You are continually doing (performing; constructing; forming; producing) a faithful and loyal thing (act of loyalty and allegiance), whatsoever you yourself may work unto (or: actively accomplish into the midst of) the brothers (= fellow believers and members of the family) and unto (or: into) the strangers (or: foreigners) -

John commends Gaius' work and accomplishments within the covenant community - the local family members - and also "unto the strangers." This last term can apply to itinerant missionaries (as Bultmann suggests), but it would not be limited to such folks. The communities were to be a light unto the ethnic multitudes (or: nations), and so this comment could refer to his hospitality to and care for alien residents, or visitors from other countries. As with Philip and the Ethiopian (Acts 8:26-39), bringing God's sovereign activity to foreigners is an important means of extending Christ's existential presence into the world.

Notice also John's reference to Gaius' active accomplishment as "a faithful and loyal thing" - a central aspect of "believing into" Christ: acts of loyalty and allegiance, which are voluntary charitable actions. The living-out of our allegiance to Him is a core quality of being the "kingdom" and of being "in Him."

Again, this could refer both to the missionaries (or, itinerant teachers), or to actual foreigners. Members of either category would "bear witness of [his] love," either within the community or to the people to whom these folks were "sent forward." Note the parenthetical paraphrase of this term, showing the practical consideration involved for folks being sent on. Treatment of people in this manner expresses "God's value of them," so in doing so we are true representatives of our King.

6. who bear witness of you for the Love and Acceptance (or: testified to your love and urge toward reunion) before (in the sight of; in the presence of) [the] called-out community - [for] whom you will do (or: perform; produce) beautifully (finely; ideally), sending [them] forward (or: escorting them on; = attending to their needs in their travels, giving them supplies and finances) in a manner worthy of God (or: = in a way equal to God's value of them),

7. for they came out for the sake of (or: went forth in behalf of) the Name, continually taking (or: receiving) not even one thing from the nations (the ethnic multitudes; the non-Israelites).

Probably the best reading of these verses is to see them as referring to the itinerant missionaries, but like the Queen of Sheba of old, pilgrims from nearby countries could well have traveled to the closest towns of Asia minor to learn more about this new teaching, and may have done it on their own without seeking support from the residents of those nations from which they came.

Notice "for the sake of (in behalf of) the Name." This designation presents a picture to us of
1) the importance of the "Name" that it would be used to designate the whole of the Christian movement of that time;
2) the fact that the name "Jesus," or "Jesus the Messiah," was considered the embodiment of the message, or as vs. 8 puts it, "the Truth;" or
3) that either the name Jesus, or the designation Christ/Messiah, was shorthand for "the Way, the Truth and the Life."

8. We ourselves, then, are constantly obligated to continuously take [them] up, while placing ourselves underneath to support such people as these, to the end that we would progressively come to be folks working together (co-workers) in (or: for; by; with) the Truth (or: this Reality).

So here John describes the responsive quality of the loyal community of faith: actually attending to the needs of such folks. It is this care for those with needs that makes us "co-workers" with God (1 Cor. 3:9), or as John puts it here, "folks working together in the Truth." On this last phrase, also consider the meanings on offer from the prepositions that represent the other functions of the dative case: for the Truth; by the Truth; with the Reality [e.g., of the new creation]. As is often the case throughout the NT, there is no expressed preposition for this phrase - thus these other options, based upon the case of the noun.

This personal letter does not offer us theological topics of doctrinal instruction, but it references the basics of the Way, the Truth and the Life. It calls to mind the core ideas of Kingdom Life which Jesus presented to us in Mat. 25:35-36, 40,

"'You see, I was hungry (or: I hunger) and you folks gave (or: give) to Me [something] to eat; I was thirsty (or: I thirst), and you folks gave [something for] (or: cause) Me to drink; I was existing being a foreigner (or: stranger; outsider), and you people gathered Me together [with you] (= showed Me hospitality and oneness with your group). [cf Isa. 58:7,10; Ezk. 18:7] [I was/am] naked, and you people clothed (or: clothe) Me; I fell sick (or: become weak), and you folks carefully looked upon (or: = visit and look out for; took oversight of) Me; [I was/am] in prison (or: jail), and you came to Me (or: come and set your face on Me).' .... And then, giving a decided reply, the King will proceed saying to them, 'It is a fact, I am saying to (or: Believe it, I now tell) you folks, Upon such an amount (or: = To the extent) that you did (or: do) and perform(ed) [it] to (or: for) one of these belonging to the least of My brothers (siblings; or: the folks from the same Womb as Me [Gal. 4:26]; collectively = the members of My Family; [cf Act 17;29a; Rom. 8:28b]), you did and perform [it] to and for Me!'"

Jonathan

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