3 John is very similar to 2 John in contents and in length, but the recipient is clearly an individual whom John loved. There are quite a few Gaiuses in the New Testament, so it not wise to speculate who he is. Early church writings did not really provide any solid evidence as to his identity. There is one thing for sure, Gaius was a leader of a local church.
(1) John opens his greeting with “I love you in the truth”(v. 1).
a. We understand that Gaius is deeply loved by John, but why does John talk about truth at least seven times in this letter? ( “true” is a variation of the word “truth” as well in Greek)
(2) John prays for both the well-being of Gaius’ body and soul. (v. 2)
a. Is it because Gaius is getting old or of ill health?
b. Or, is this the way we should pray for one another in Christ (or in the truth)?
(3) John takes Gaius as one of his (spiritual) children (v. 4).
a. In commending his faithfulness, what is the first thing that John give praise to?
b. What does it tell you about a pastor’s heart or the goal of discipleship?
(4) There is a second thing that John commends him of his faithfulness (vv. 5-8):
a. What is it?
b. Who are these strangers? (vv. 7-8)
c. How should we treat these people? (vv. 6, 8)
d. Why? (vv. 7-8)
(5) How might you follow this particular teaching of hospitality?
(6) But the opposite example is set by Diotrephes (vv. 9-11)
a. While we know nothing about him, what position does he occupy that he can put people of out of the church?
b. John had previously written to the church. What kind of reception did he receive from Diotrephes?
c. Why did Diotrephes treat John and others so badly?
d. Does John consider Diotrephes is a believer? Why? (v. 11)
(7) We do not know who Demetrius is either, but he is mentioned likely because he is the bearer of the letter and needs to be shown hospitality.
a. "Demetrius is well spoken of by everyone—and even by 'the truth itself'." What is meant by this?
(8) Given all that is said about truth, do you have a clearer sense of why John emphasizes it so much?
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
約翰叁書與貳書甚相似，也是一封很短的書信；但受信者是一個人，就是約翰很疼愛的該猶。新約中提了好幾位該猶，早期教父也沒能肯定是那一位。不過，我們可以肯定他是一位教會領袖。
(1) 一開始，像約翰貳書一樣，約翰說該猶是他「在真理中所愛的」（和合本則譯誠心）：為何像貳書一樣，約翰要多次(至少7次) 提到「真理」呢？
(2) 約翰為該猶祈求(願) 什麼？(第 2節)
a. 是否因該猶已年老或有病？
b. 或是信徒該這樣彼此在基督裡代求？
(3) 約翰說該猶是他（屬靈）的兒女（第4節）
a. 在表達他的喜悅時，約翰首先指出那方面？
b. 他怎樣反映出牧者的心聲，或是我們訓練門徒的目標？
(4) 在稱讚該猶的忠心時(vv. 5-8)，約翰特別指出
a. 那一方面？
b. 這些客旅是什麼人？(7-8節)
c. 該怎樣對待他們？(6, 8節)
d. 為什麼？( 7-8節)
(5) 我們今天該怎樣行出這教導？
(6) 丟特腓所行的剛是相反的(9-11節)
a. 雖然我們不曉得他是誰，但能趕人出教會，顯出他在教會站在什麼位置？
b. 約翰曾去信給教會提到這事，但得到什麼回應？
c. 為何丟特腓要這樣對待約翰和他的弟兄？
d. 約翰是否看他為信主的？(11節)
(7) 我們也不曉得低米丟是誰，但相信他可能是那帶信者：
約翰稱讚他時，說「有真理給他作見證」：這是什麼意思？
(8) 讀到這裡，你認為約翰這樣著重的提到「真理」的原委是什麼？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“We ought therefore to show hospitality to such people so that we may work together for the truth.” (3 John 8)
Since Christian Hospitality is one of the main themes of III John, allow me to share with you the early apostolic teachings in this respect based on the “Didache” (Teaching of the Twelve Apostles) which is dated by scholars to be a late 1st century document, as summed up by John Stott:
“Instructions are given that an ‘apostle’ may not stay beyond one day or, ‘in case of necessity’, two. ‘If he stays three days, he is a false prophet’ (11:5). On departing, he may receive enough food to last him his journey. But ‘if he asks for money, he is a false prophet’ (11:6). Again, if a prophet, apparently speaking under the inspiration of the Spirit, says ‘give me money, or something else’, he is not to be heeded unless the money is ‘for others in need’ (11:12). It is recognized that true prophets have a right to stay and be supported (13), but an ordinary Christian traveler must not be entertained free for more than two or three days (12:2). If he wants to settle, ‘he must work for his living ... If he refuses to do this, he is trading on Christ’ (12:3-5).” (TNTC, Letters of John, 220-1)
While reading the above may bring a smile to you, it highlights the fact that Christian charity is often abused, even during the time of the apostles. While times have changed, many of the principles above are still prudent guides for the church as we seek to take care of the needy among us today.
「所以我們應該接待這樣的人，叫我們與他們一同為真理做工。」(約叁8)
約翰叁書提到客的款待，這正是第一世紀眾教會所遵守，稱為“Didache” (十二使徒的教訓Teaching of the Twelve Apostle) 其中所論到的題目。容許我在此引述司托斯把“Didache” 這方面教導的總結(summary):
“指示包括：一個「使徒」不能停留多過一天，「有需要時」方可停留二天。「如果他停留三天，他就是假先知」(11:5) 。在離開時，他可以得到足夠維持旅程的食物。但「若要求金錢，他就是假先知」(11:6) 。再者，若有先知托詞是聖靈感動而說：“給我一些金錢，或別些東西” ，不要聽他的話，除非這些錢是為「其他有需要的人」而要的(11:12) 。要知道，真先知是有權停留和被照顧的(13) ；但平信徒的客旅一定不能免費招待多過兩叁天(12:2) 。如果他想停留下來，則要作工求活……如果他拒絕如此，他是以基督作買賣的。(12:3-5)” (TNTC, Letters of John, 220-1)
稍眼看來，這些規條似有點苛刻，但卻反映出就是在使徒的時代，基督的愛心常有被利用的。雖然我們今日的時代與前不同，以上所列的原則今日仍有適用的，以至真正有需要的人能得到照顧。