Comentario del capítulo
3 John Capítulo 1
서론
Sin título
Original en inglés
In this epistle the apostle congratulates Gaius upon the prosperity of his soul (3Jo 1:1,2), upon the fame he had among good Christians (3Jo 1:3,4), and upon his charity and hospitality to the servants of Christ, 3Jo 1:5,6. He complains of contemptuous treatment by an ambitious Diotrephes, (3Jo 1:9,10), recommends Demetrius, (3Jo 1:12), and expresses his hope of visiting Gaius shortly, 3Jo 1:13,14.
1-2
Salutation and Prayer (90 AD)
問安與代禱（主後90年）
¹ 作長老的寫信給親愛的該猶，就是我誠心所愛的。
² 親愛的兄弟啊，願你凡事興盛，身體健壯，正如你的靈魂興盛一樣。
在此我們看到：
I\. 寫信並寄出書信的聖執筆人；此處確實沒有以名字表明，而是用一個更概括的稱呼：「長老」——無論按年歲或按職分都配稱為長老的人；兩者都當受尊敬和敬重。有人質疑這位是否使徒約翰；但他的風格和靈性似乎在此書信中閃耀生輝。為基督所愛的人，也必為基督的緣故愛弟兄。該猶不會懷疑這封信出自何人。使徒本可以自取許多更顯赫的稱號，但基督的僕人不該貪慕浮誇炫耀的頭銜。他幾乎把自己與教會中較普通的牧者放在同等的地位，自稱為「長老」。又或者，那時大多數的特別僕人——使徒們——可能已經離世，這位聖潔的存留者願意藉著採用這更通用的稱呼——「長老」——來支持那繼續存留的常設職事。「我這作長老、作基督受苦的見證……的，勸你們中間與我同作長老的人」（彼前 5:1）。
II\. 被問安、受書信致敬的人。前一封信寫給蒙揀選的夫人，這一封則寫給一位傑出的弟兄；這樣的人配受敬重和珍視。他以兩點被表明：1\. 藉著他的名字——「該猶」。我們讀到好幾個這名字的人，特別是保羅使徒在哥林多施洗的那一位，他可能也是使徒在那裏的東道主和盛情的款待者（羅 16:23）；若不是此人，就是在名字、身分和性情上與他相同的一位弟兄。2\. 藉著使徒對他所用的親切表達：「親愛的」，「就是我誠心所愛的」。表達出來的愛常能點燃愛。此處似乎表明瞭使徒之愛的真誠，或其信仰的性質。其真誠：「就是我誠心所愛的」——為真理的緣故，因他住在並行在真理中、正如真理在耶穌裏。為真理的緣故愛我們的朋友，乃是真愛，是出於信仰的福音之愛。
III\. 問安或致意，包含一個禱告，以充滿感情的稱呼引出——「親愛的」，就是在基督裏蒙愛的人。要得著愛的牧者，必須自己先顯出愛。此處有：1\. 使徒對朋友的好評價——他的「靈魂興盛」。確有靈魂興盛這回事——是天這一邊最大的福氣。這表明瞭重生，以及內在屬靈生命的豐富；這生命在不斷增長，當屬靈的財寶與日俱增時，靈魂正走在通往榮耀國度的美路上。2\. 他對朋友的美好祝願——願他的身體也和他的靈魂一樣「凡事興盛、身體健壯」。恩典與健康是兩位豐富的同伴；恩典能增進健康，健康能運用恩典。富有的靈魂常住在衰弱的身體裏，這是常有的事；在這樣的安排之下，恩典必須在順服中操練；但我們大可盼望並祈求，那些靈魂興盛的人也有健康的身體；他們的恩典必在更廣闊的活動範圍中發光。
Original en inglés
Salutation and Prayer (90 AD)
¹ The elder unto the wellbeloved Gaius, whom I love in the truth.
² Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.
Here we see, I. The sacred penman who writes and sends the letter; not here indeed notified by his name, but a more general character: The elder, he that is so by years and by office; honour and deference are due to both. Some have questioned whether this were John the apostle or no; but his style and spirit seem to shine in the epistle. Those that are beloved of Christ will love the brethren for his sake. Gaius could not question from whom the letter came. The apostle might have assumed many more illustrious characters, but it becomes not Christ's ministers to affect swelling pompous titles. He almost levels himself with the more ordinary pastors of the church, while he styles himself the elder. Or, possibly, most of the extraordinary ministers, the apostles, were now dead, and this holy survivor would countenance the continued standing ministry, by assuming the more common title—the elder. The elders I exhort, who am also an elder, 1Pe 5:1.
II. The person saluted and honoured by the letter. The former is directed to an elect lady, this to a choice gentleman; such are worthy of esteem and value. He is notified, 1. By his name,—Gaius. We read of several of that name, particularly of one whom the apostle Paul baptized at Corinth, who possibly might be also the apostle's host and kind entertainer there (Ro 16:23); if this be not he, it is his brother in name, estate, and disposition. Then, 2. By the kind expressions of the apostle to him: The well-beloved, and whom I love in the truth. Love expressed is wont to kindle love. Here seems to be either the sincerity of the apostle's love or the religion of it. The sincerity of it: Whom I love in the truth, for the truth's sake, as abiding and walking in the truth as it is in Jesus. To love our friends for the truth's sake is true love, religious gospel love.
III. The salutation or greeting, containing a prayer, introduced by an affectionate compellation—Beloved, thou beloved one in Christ. The minister who would gain love must show it himself. Here is, 1. The apostle's good opinion of his friend, that his soul prospered. There is such a thing as soul-prosperity—the greatest blessing on this side heaven. This supposes regeneration, and an inward fund of spiritual life; this stock is increasing, and, while spiritual treasures are advancing, the soul is in a fair way to the kingdom of glory. 2. His good wish for his friend that his body may prosper and be in health as well as his soul. Grace and health are two rich companions; grace will improve health, health will employ grace. It frequently falls out that a rich soul is lodged in a crazy body; grace must be exercised in submission to such a dispensation; but we may well wish and pray that those who have prosperous souls may have healthful bodies too; their grace will shine in a larger sphere of activity.
3-8
The Character of Gaius (90 AD)
該猶的品格（主後90年）
³ 有弟兄來證明你心裏存的真理，正如你按真理而行，我就甚喜樂。
⁴ 我聽見我的兒女們按真理而行，我的喜樂就沒有比這個大的。
⁵ 親愛的兄弟啊，凡你向作客旅之弟兄所行的都是忠心的。
⁶ 他們在教會面前證明了你的愛；你若配得過神，幫助他們往前行，這就好了。
⁷ 因他們是為主的名出外，對於外邦人一無所取。
⁸ 所以我們應該接待這樣的人，叫我們與他們一同為真理作工。
在這幾節經文中，我們看到：
I\. 使徒所收到關於這位朋友的好評：「有弟兄來證明你心裏存的真理」（約叁 1:3），「他們在教會面前證明了你的愛」（約叁 1:6）。在此我們可以看見：1\. 為該猶作見證的內容——那在他裏面的真理，他信心的真實、信仰的誠懇，以及他對神的虔誠；這一切因他的慈愛而顯明——慈愛包括了他對弟兄的愛、對窮人的恩慈、對基督徒客旅的款待，以及為服事福音而樂意接待他們。信心應當藉著愛心發生功效；它在各樣愛心的服事中發出光彩，並使人稱讚其正直。2\. 作見證的人——從該猶那裏來的弟兄們作見證、為他作證。凡領受了恩惠的人，理當傳報好名聲；雖然好名聲對於代價昂貴的服事來說不過是微小的報酬，然而它「勝過昂貴的膏油」，必不為真誠敬虔之人所拒絕。3\. 作見證的聽眾或法庭——報告和見證是在「教會面前」作的。這似乎是使徒此刻所住的教會。這是哪一間教會我們不能確定；他們為何要在教會面前如此見證他的信心和愛心，我們也不得而知；或許是出於心的充滿、口就說出來；他們不能不為所見所感的作見證；又或許他們想要激發教會為這樣一位資助者持續的生命和功用禱告，好叫他「凡事興盛、身體健壯，正如他的靈魂興盛一樣」。
II\. 使徒自己對他的評價，再次以親切的稱呼引出：「親愛的兄弟啊，凡你向作客旅之弟兄所行的都是忠心的」（約叁 1:5）。1\. 他是好客的，善待弟兄，甚至善待陌生人；只要他們屬於基督，就足以被引薦到該猶家中。或者說他善待「與自己同教會的弟兄」，也善待從遠方來的人；凡屬信主之家的，都受他歡迎。2\. 他似乎有寬廣的胸懷；他能忽略敬虔基督徒之間細微的差異，樂意接待一切身上有基督形像、作基督之工的人。3\. 他在所行的事上是憑良心的：「凡你向作客旅之弟兄所行的都是忠心的」（你所作的都是忠心之作）；你是作一個忠心的僕人去行，並可從主基督那裏期待得著基業為賞賜。這樣忠心的人聽見自己的稱讚不會驕傲；對我們裏面善事的稱讚，目的不是為我們的驕傲，而是為鼓勵我們在其中繼續，並當相應地善用。
III\. 使徒因此的喜樂——為好評本身，也為其美好的根據：「有弟兄來證明……我就甚喜樂」（約叁 1:3）。「我聽見我的兒女們按真理而行，我的喜樂就沒有比這個大的」——行在基督教訓的誡命之中。我們擁有真理的最好證據，乃是我們「按真理而行」。敬虔人必大大因別人靈魂的興盛而喜樂；他們樂於聽見別人的恩典和善行。「他們就因我的緣故歸榮耀給神。」愛是不嫉妒，反因別人的好名聲而歡喜。正如好父母以兒女為喜樂，好牧者也以看見兒女表明信仰的誠懇、裝飾他們的信仰告白為喜樂。
IV\. 使徒對朋友的吩咐——關於進一步款待與他同在的弟兄：「你若配得過神，幫助他們往前行，這就好了。」在當日那充滿愛的時代，陪伴旅行的傳道人和基督徒走一段路，至少陪走他們路程的一部分，似乎已是慣例（林前 16:6）。為陌生人在路上引導，是對他的一種恩慈；旅客遇見合宜的同伴，是一種快慰：這是一件可以「配得過神」去作的事——以一種配得上神的方式，或與我們對神的敬重和關係相稱的方式去作。基督徒不僅當考慮他們必須作什麼，也當考慮他們可以作什麼——可以最榮耀、最可嘉地作什麼：「寬宏的人必謀劃寬宏的事。」基督徒即使作生活中和善意中尋常的行動，也當「配得過神」去作——在其中事奉神，並以他的榮耀為目標。
V\. 這些吩咐的理由，有兩個：1\. 「因他們是為主的名出外，對於外邦人一無所取。」由此可知這些是作傳道工作的弟兄，他們出去是為傳福音、推廣基督教；可能是這位使徒本人差派的：他們出去是要使外邦人歸信；這是極美的服事；他們是為神和他的名而出；這是傳道人最高的目標，也當是他主要動力和源泉——為他的名招聚並建立一群子民：他們出去也是要帶著白白的福音同行，無論到何處都白白傳講、不收費用：「對於外邦人一無所取。」這等人配受加倍的敬奉。有些人自己沒有蒙召傳福音，卻能為福音的推進有所貢獻。福音應當白白地傳給那些初次聽見的人。不認識福音的人不能期望重視它；眾教會和愛國的基督徒當合力支持聖潔信仰在異教國家的傳播；有公益精神的人當照著各自的能力協助；那些白白傳揚基督福音的人，當由那些樂意奉獻錢財的人來協助。2\. 「所以我們應該接待這樣的人，叫我們與他們一同為真理作工」——為真信仰作工。基督所設立的乃是真的信仰；已經被神所證實。那些在其中為真、也忠於真信仰的人，必懇切渴望、祈求並貢獻於它在世上的傳播。真理可以藉著多種方式被善待和協助；那些自己不能傳揚的人，卻可以接待、陪伴、幫助並尊崇那些傳揚的人。
Original en inglés
The Character of Gaius (90 AD)
³ For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
⁴ I have no greater joy than to hear that my children walk in truth.
⁵ Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
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:
⁷ Because that for his name's sake they went forth, taking nothing of the Gentiles.
⁸ We therefore ought to receive such, that we might be fellowhelpers to the truth.
In these verses we have,
I. The good report that the apostle had received concerning this friend of his: The brethren came and testified of the truth that is in thee (3Jo 1:3), who have borne witness of thy charity before the church, 3Jo 1:6. Here we may see, 1. The testimony or thing testified concerning Gaius—the truth that was in him, the reality of his faith, the sincerity of his religion, and his devotedness to God; and this evinced by his charity, which includes his love to the brethren, kindness to the poor, hospitality to Christian strangers, and readiness to accommodate them for the service of the gospel. Faith should work by love; it gives a lustre in and by the offices of love, and induces others to commend its integrity. 2. The witnesses-brethren that came from Gaius testified and bore witness. A good report is due from those who have received good; though a good name is but a small reward for costly service, yet it is better than precious ointment, and will not be refused by the ingenuous and religious. 3. The auditory or judicatory before which the report and testimony were given—before the church. This seems to be the church at which the apostle now resided. What church this was we are not sure; what occasion they had thus to testify his faith and love before the church we cannot tell; possibly out of the fulness of the heart the mouth spoke; they could not but testify what they found and felt; possibly they would engage the church's prayer for the continued life and usefulness of such a patron, that he might prosper and be in health as his soul prospered.
II. The report the apostle himself gives of him, introduced by an endearing appellation again: Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers, 3Jo 1:5. 1. He was hospitable, good to the brethren, even to strangers; it was enough to recommend them to Gaius's house that they belonged to Christ. Or he was good to the brethren of the same church with himself, and to those who came from far; all who were of the household of faith were welcome to him. 2. He seems to have been of a catholic spirit; he could overlook the petty differences among serious Christians, and be communicative to all who bore the image and did the work of Christ. And, 3. He was conscientious in what he did: "Thou doest faithfully (thou makest faithful work of) whatsoever thou doest; thou doest it as a faithful servant, and from the Lord Christ mayest thou expect the reward of the inheritance." Such faithful souls can hear their own praises without being puffed up; the commendation of what is good in us is designed, not for our pride, but for our encouragement to continue therein, and should be accordingly improved.
III. The apostle's joy therein, in the good report itself, and the good ground of it: I rejoiced greatly when the brethren came and testified, etc., 3Jo 1:3. I have no greater joy than to hear that my children walk in the truth, in the prescripts of the Christian religion. The best evidence of our having the truth is our walking in the truth. Good men will greatly rejoice in the soul-prosperity of others; and they are glad to hear of the grace and goodness of others. They glorified God in me. Love envieth not, but rejoiceth in the good name of other folks. As it is joy to good parents, it will be joy to good ministers, to see their children evidence their sincerity in religion, and adorn their profession.
IV. The direction the apostle gives his friend concerning further treatment of the brethren that were with him: Whom if thou bring forward on their journey, after a godly sort, thou shalt do well. It seems to have been customary in those days of love to attend travelling ministers and Christians, at least some part of their road, 1Co 16:6. It is a kindness to a stranger to be guided in his way, and a pleasure to travellers to meet with suitable company: this is a work that may be done after a godly sort, in a manner worthy of God, or suitable to the deference and relation we bear to God. Christians should consider not only what they must do, but what they may do, what they may most honourably and laudably do: the liberal mind deviseth liberal generous things. Christians should do even the common actions of life and of good-will after a godly sort, as serving God therein, and designing his glory.
V. The reasons of this directed conduct; these are two:—1. Because that for his name's sake these brethren went forth, taking nothing of the Gentiles. It appears thus that these were ministerial brethren, that they went forth to preach the gospel and propagate Christianity; possibly they might be sent out by this apostle himself: they went forth to convert the Gentiles; this was excellent service: they went forth for God and his name's sake; this is the minister's highest end, and should be his principal spring and motive, to gather and to build up a people for his name: they went forth also to carry a free gospel about with them, to publish it without charge wherever they came: Taking nothing of the Gentiles. These were worthy of double honour. There are those who are not called to preach the gospel themselves who may yet contribute to the progress of it. The gospel should be made without charge to those to whom it is first preached. Those who know it not cannot be expected to value it; churches and Christian patriots ought to concur to support the propagation of holy religion in the pagan countries; public spirits should concur according to their several capacities; those who are freely communicative of Christ's gospel should be assisted by those who are communicative of their purses. 2. We ought therefore to receive such, that we may be fellow-helpers to the truth, to true religion. The institution of Christ is the true religion; it has been attested by God. Those that are true in it and true to it will earnestly desire, and pray for, and contribute to, its propagation in the world. In many ways may the truth be befriended and assisted; those who cannot themselves proclaim it may yet receive, accompany, help, and countenance those who do.
9-11
The Character of Diotrephes (90 AD)
丟特腓的品格（主後90年）
⁹ 我曾略略地寫信給教會；但那在教會中好為首的丟特腓不接待我們。
¹⁰ 所以我若去，必要提說他所行的事，就是他用惡言妄論我們，還不以此為足，他自己不接待弟兄，有人願意接待，他也禁止，並且把接待弟兄的人趕出教會。
¹¹ 親愛的兄弟啊，不要效法惡，只要效法善。行善的屬乎神；行惡的未曾見過神。
I\. 此處有一個截然不同的例子和品格——教會中的一位職事、一位傳道人，竟不如平信徒那樣寬宏、普世胸懷、樂意分享。傳道人有時可能被人在善行上超越。關於這位傳道人，我們看到：
1\. 他的名字——一個外邦人的名字：「丟特腓」，卻帶著一個不屬基督的靈。
2\. 他的脾性和靈——滿了驕傲和野心：「他好為首。」這酵很早就發動作祟了。基督的僕人貪慕首位、在神的教會中追求統轄權，乃是極不相稱的惡劣品格。
3\. 他對使徒的權威、書信和朋友的藐視。（一）對他的權威：「就是他用惡言妄論我們他所行的事」，違背我們的安排。輕蔑竟達到如此地步，真是稀奇！但野心必滋生對一切反對者之人的惡意。心中的惡意和惡念必易於從嘴唇發出。心和口都當謹守。（二）對他的書信：「我曾略略地寫信給教會」（約叁 1:9），即為某些弟兄寫推薦信。「但那好為首的丟特腓不接待我們」——不承納我們的書信和其中的見證。」這似乎就是該猶所屬的那間教會。福音教會似乎是一個可以寫信並在其中傳達的群體。福音教會可以合理地要求並容許那些想要加入其中的陌生人出示憑證。使徒似乎是藉著並與這些弟兄一同寫信的。對於一個野心勃勃、志在攀高位的人來說，使徒的權威或書信算不得什麼。（三）對他的朋友，即他所推薦的弟兄：「他自己不接待弟兄，有人願意接待，他也禁止，並且把他們趕出教會」（約叁 1:10）。猶太基督徒與外邦基督徒之間可能有一些差異或不同的習慣。牧者當鄭重思考哪些差異是可以容忍的。牧者並非擁有絕對的自由，也不是神產業的主宰。自己不行善固然不好，但阻擋那些願意行善的人更糟。教會的權柄和教會的懲戒常被濫用。許多人被趕出教會，本當在那裏被滿意而熱誠地接待。但那些把弟兄趕出去的人有禍了——主基督卻要將這些弟兄接入他自己的相交和國度！
4\. 使徒對這個驕傲專橫之人的警告：「所以我若去，必要提說他所行的事」（約叁 1:10）——必要記念而責備。這似乎暗示使徒的權威。但使徒似乎不是要召開一個主教法庭，把丟特腓傳喚到案；而是要親自到那所屬的教會審理這事。教會中專橫和暴虐的行為當受糾正。但願能更好地確定這權柄屬於誰！
II\. 基於那截然不同的品格而有的勸勉——勸人不要效法那樣的榜樣，其實任何罪惡都不可效法：「親愛的兄弟啊，不要效法惡，只要效法善」（約叁 1:11）。不可效法那樣不屬基督的、有害的惡；倒要追求相反的善——在智慧、清潔、和平與愛中追求。對已經行善的人，警告和勸勉並非多餘。那些用愛調和的警告和勸勉最有可能被接受。「親愛的兄弟啊，不要效法惡。」在這警告和勸勉之後，各有理由附上：1\. 關於勸勉：「只要效法善」；因為「行善的」（出於本性、發自內心地行善，以此為樂）「屬乎神」，是從神生的。行善乃是我們與神之間那蒙福的兒子名分關係的證據。2\. 關於警告：「不要效法惡」；因為「行惡的」（存著偏邪的心追求惡）「未曾見過神」，對神聖潔的本性和旨意沒有應有的感知。作惡的人徒然自稱或誇口與神相交。
Original en inglés
The Character of Diotrephes (90 AD)
⁹ I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
¹⁰ Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.
¹¹ Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.
I. Here is a very different example and character, an officer, a minister in the church, less generous, catholic, and communicative than the private Christians. Ministers may sometimes be out-shone, out-done. In reference to this minister, we see,
1. His name—a Gentile name: Diotrephes, attended with an unchristian spirit.
2. His temper and spirit—full of pride and ambition: He loves to have the pre-eminence. This ferment sprang and wrought betimes. It is an ill unbeseeming character of Christ's ministers to love pre-eminence, to affect presidency in the church of God.
3. His contempt of the apostle's authority, and letter, and friends. (1.) Of his authority: The deeds which he doeth contrary to our appointment, prating against us with malicious words. Strange that the contempt should run so high! But ambition will breed malice against those who oppose it. Malice and ill-will in the heart will be apt to vent themselves by the lips. The heart and mouth are both to be watched. (2.) Of his letter: "I wrote to the church (3Jo 1:9), namely, in recommendation of such and such brethren. But Diotrephes receiveth us not, admits not our letter and testimony therein." This seems to be the church of which Gaius was a member. A gospel church seems to be such a society as to which a letter may be written and communicated. Gospel churches may well expect and be allowed credentials with the strangers who desire to be admitted among them. The apostle seems to write by and with these brethren. To an ambitious aspiring spirit apostolical authority or epistle signifies but little. (3.) Of his friends, the brethren he recommended: Neither doth he himself receive the brethren, and forbiddeth those that would, and casteth them out of the church, 3Jo 1:10. There might be some differences or different customs between the Jewish and Gentile Christians. Pastors should seriously consider what differences are tolerable. The pastor is not at absolute liberty, nor lord over God's heritage. It is bad to do no good ourselves; but it is worse to hinder those who would. Church-power and church-censures are often abused. Many are cast out of the church who should be received there with satisfaction and welcome. But woe to those who cast out the brethren whom the Lord Christ will take into his own communion and kingdom!
4. The apostle's menace of this proud domineerer: Wherefore, if I come, I will remember his deeds which he doeth (3Jo 1:10), will remember to censure them. This seems to intimate apostolical authority. But the apostle seems not to hold an episcopal court, to which Diotrephes must be summoned; but he will come to take cognizance of this affair in the church to which it belongs. Acts of ecclesiastical domination and tyranny ought to be animadverted upon. May it be better agreed to whom that power belongs!
II. Here is counsel upon that different character, dissuasion from copying such a pattern, and indeed any evil at all: Beloved, follow not that which is evil, but that which is good, 3Jo 1:11. Imitate not such unchristian pernicious evil; but pursue the contrary good, in wisdom, purity, peace, and love. Caution and counsel are not needless to those who are good already. Those cautions and counsels are most likely to be accepted that are seasoned with love. Beloved, follow not that which is evil. To this caution and counsel a reason is respectively subjoined. 1. To the counsel: Follow that which is good; for he that doeth good (naturally and genuinely doeth good, as delighting therein) is of God, is born of God. The practice of goodness is the evidence of our filial happy relation to God. 2. To the caution: Follow not that which is evil, for he that doeth evil (with bent of mind pursues it) hath not seen God, is not duly sensible of his holy nature and will. Evil-workers vainly pretend or boast an acquaintance with God.
12-14
The Character of Demetrius; Conclusion and Salutation (90 AD)
低米丟的品格；結語與問安（主後90年）
¹² 低米丟行善，有眾人給他作見證，又有真理給他作見證；就是我們也給他作見證。你也知道我們的見證是真的。
¹³ 我原有許多事要寫給你，卻不願意用筆墨寫給你，
¹⁴ 但盼望快快地見你，我們就當面談論。願你平安。眾朋友都問你安。請你按著姓名問眾朋友安。
在此我們看到：
I\. 另一個人的品格——一位「低米丟」，除此之外所知不多。但他的名字在此卻要長存。在福音中的名、在眾教會中的聲譽，勝過兒女的名分。他的品格就是他的推薦。他的推薦是：1\. 普遍的：「低米丟行善，有眾人給他作見證。」能被眾人稱讚的人寥寥無幾；有時被眾人稱讚反而不是好事。但全面的正直和善良乃是通向（有時也能得著）普世讚揚的途徑。2\. 名副其實、有根有據的：「又有真理給他作見證」（約叁 1:12）。有些人的好名聲並非真理本身所作的見證。那些靈性和行為能在神和人面前得著稱讚的人有福了。3\. 由使徒和他的朋友們的見證所確證：「就是我們也給他作見證」；並附帶對該猶自己的認識的訴求：「你也知道我們的見證是真的。」這位低米丟可能為使徒此刻所住的教會所認識，也為該猶所在的教會所認識。為人所熟知、或因善為人所知，是好的。我們當樂意為那些善良的人作見證：當那些稱讚人的人能訴諸於那些最認識被稱讚者之人的良心時，被稱讚的人就有福了。
II\. 書信的結語，其中我們可以觀察到：1\. 將若干事留待當面面談：「我原有許多事要寫給你，卻不願意用筆墨……但盼望快快地見你」（約叁 1:13-14）。有許多事比起用書信，更適合當面傳達。少許當面的交通可以免去許多書信的時間、麻煩和費用；好基督徒彼此相見，實為樂事。2\. 祝福：「願你平安」——願各樣福祉伴隨你。那些自己又善又福的人，也願別人如此。3\. 致該猶的公開問安：「眾朋友都問你安。」一個支持信仰傳播的朋友，配得眾人共同的記念。而這些敬虔的人既向該猶、也向信仰表達了友情。4\. 使徒對該猶教會或鄰近地區基督徒的特別問安：「請你按著姓名問眾朋友安。」我恐怕需要如此逐一問安的人並不多。但我們當學習謙卑，也學習愛。基督教會中最卑微的人也當被問安。那些在地上彼此問安的人，既盼望在天上同住，就理當如此。而那位曾躺在基督懷中的使徒，也把基督的朋友放在自己的心上。
Original en inglés
The Character of Demetrius; Conclusion and Salutation (90 AD)
¹² Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.
¹³ I had many things to write, but I will not with ink and pen write unto thee:
¹⁴ But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
Here we have, I. The character of another person, one Demetrius, not much known otherwise. But here his name will live. A name in the gospel, a fame in the churches, is better than that of sons and daughters. His character was his commendation. His commendation was, 1. General: Demetrius has a good report of all men. Few are well spoken of by all; and sometimes it is ill to be so. But universal integrity and goodness are the way to (and sometimes obtain) universal applause. 2. Deserved and well founded: And of the truth itself, 3Jo 1:12. Some have a good report, but not of the truth itself. Happy are those whose spirit and conduct commend them before God and men. 3. Confirmed by the apostle's and his friends' testimony: Yea, and we also bear record; and that with an appeal to Gaius's own knowledge: And you (you and your friends) know that our record is true. Probably this Demetrius was known to the church where the apostle now resided, and to that where Gaius was. It is good to be well known, or known for good. We must be ready to bear our testimony to those who are good: it is well for those who are commended when those who commend them can appeal to the consciences of those who know them most.
II. The conclusion of the epistle, in which we may observe, 1. The referring of some things to personal interview: I have many things to write, but I will not with ink and pen, but I trust I shall shortly see thee, 3Jo 1:13,14. Many things may be more proper for immediate communication than for letter. A little personal conference may spare the time, trouble, and charge, of many letters; and good Christians may well be glad to see one another. 2. The benediction: Peace be to you; all felicity attend you. Those that are good and happy themselves wish others so too. 3. The public salutation sent to Gaius: Our friends salute thee. A friend to the propagation of religion deserves a common remembrance. And these pious persons show their friendship to religion as well as to Gaius. 4. The apostle's particular salutation of the Christians in Gaius's church or vicinity: Greet thy friends by name. I doubt they were not very many who must be so personally saluted. But we must learn humility as well as love. The lowest in the church of Christ should be greeted. And those may well salute and greet one another on earth who hope to live together in heaven. And the apostle who had lain in Christ's bosom lays Christ's friends in his heart.
在這封書信中，使徒為該猶靈魂的興盛向他道賀（約叁 1:1-2），為他在敬虔基督徒中間的美名向他道賀（約叁 1:3-4），又為他對基督僕人的慈愛和好客向他道賀（約叁 1:5-6）。他抱怨一個野心勃勃的丟特腓對他的輕蔑對待（約叁 1:9-10），推薦低米丟（約叁 1:12），並表達了他不久要去探訪該猶的盼望（約叁 1:13-14）。