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Text and Translation
Greek Text
5 Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ εἰς τοὺς ξένους,
6 οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας· οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ Θεοῦ.
7 ὑπὲρ γὰρ τοῦ ὀνόματος αὐτοῦ ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνῶν.
8 ἡμεῖς οὖν ὀφείλομεν ἀπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ.
My English Translation
5 Beloved, you do faithfully whatsoever you might do for the brethren and for the strangers,
6 who testified to your love before the church, of whom you will do nobly sending them on their way worthily of God.
7 For on behalf of His name they went out taking nothing from the gentiles.
8 Therefore, we ought to receive such as these so that we may become fellow workers for the truth.
Graphical Grammar
Weighty Words
- ἐργάσῃ: 2nd person singular aorist subjunctive active of ἐργάζομαι, “to work/do”
Syntax Sense
Verse 5
I feel that “Might” captures the subjunctive’s nuance better than a simple present (“do”) or infinitive (“to do”). The problem is that, “might” can sound slightly tentative; that’s likely why some translations opt for “do” (KJV: “whatsoever thou doest”; NASB: “whatever you accomplish”) to sound more assertive while still generalizing. Since trying to be as literal as reasonably possible, “might” seems like the right choice.
πιστὸν ποιεῖς (“you are doing faithfully”): Literally, πιστὸν ποιεῖς is “you do [what is] faithful” or “you act faithfully.” The adjective πιστὸν (neuter) functions adverbially, describing the manner of Gaius’s actions. The neuter adjective πιστὸν acts as the direct object of ποιεῖς, but its role is to qualify the action’s manner, a common Greek idiom. To go deeper, see:
- Smyth at and 1600-05 (accusative of respect) and 1606-1611 (adverbial accusative) (While πιστὸν here is technically the direct object of ποιεῖς, its adverbial force aligns with this principle, as it describes how Gaius acts.);
- Smyth at § 1580-1587, the accusative of result or extent can apply to constructions where a verb like ποιέω takes a neuter adjective to describe the outcome or manner (e.g., “to make/do something faithful” = “to act faithfully”).
- Smyth §1153-1154: Covers neuter adjectives used adverbially, especially with verbs like ποιέω. Smyth notes that neuter singular or plural adjectives can function as adverbs, particularly in fixed expressions (e.g., πολλά = “much,” μέγα = “greatly”). While πιστὸν isn’t a fixed adverb, its use here follows the same pattern: a neuter adjective qualifying the verb’s action.
- Wallace, Greek Grammar Beyond the Basics, p. 293 (noting that neuter adjectives can function adverbially in certain constructions.)
Verse 6
Clause 1: οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας
- οἳ: Relative pronoun, nominative plural, referring to the brothers/strangers from verse 5.
- ἐμαρτύρησάν: 3rd person plural aorist indicative active of μαρτυρέω, “they testified/bore witness.”
- σου τῇ ἀγάπῃ: Dative, “to/of your love” (possessive or reference, similar to “your truth” in verse 3).
- ἐνώπιον ἐκκλησίας: “Before/in the presence of [the] church” (anarthrous ἐκκλησίας implies a specific assembly).
How do we know that the brothers and strangers from verse 5 are the antecedent of ὅι?
- Structure: The phrase εἰς τοὺς ἀδελφοὺς καὶ εἰς τοὺς ξένους uses καὶ to connect “brothers” and “strangers,” suggesting Gaius’s hospitality extends to both groups as a collective unit.
- The clause οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας indicates that the group testified about Gaius’s love (ἀγάπῃ, likely practical hospitality) “before the church.” The ἐκκλησία could be Gaius’s church or another (e.g., the elder’s), but the most natural reading is that these are people Gaius hosted who then reported his generosity, likely to the elder’s community.
- Would the “strangers” be testifying about Gaius? In the context of early Christian networks, “strangers” (traveling missionaries or believers) often carried reports between churches (cf. verse 7, where they “went out” for the Name). It’s plausible that both “brothers” (local believers) and “strangers” (visiting missionaries) testified, as Gaius’s hospitality would be notable to both groups, who could share their experience with the broader Christian community.
- Verse 6 Second Clause: The relative pronoun οὓς (“whom you will do well to send on their way”) likely refers to the same group as οἳ, suggesting they are travelers (missionaries) Gaius supports. This leans toward “strangers” or a combined group, as “brothers” (if local) might not need “sending on.” However, “brothers” could include traveling believers, blurring the distinction.
Clause 2: οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ Θεοῦ
- οὓς: Relative pronoun, accusative plural, referring to the same brothers/strangers.
- καλῶς ποιήσεις: Future indicative of ποιέω with adverb καλῶς (“well”), an idiom meaning “you will do well.”
- προπέμψας: Aorist participle of προπέμπω, “to send forward/on their way,” indicating attendant circumstance (the means of doing well).
- ἀξίως τοῦ Θεοῦ: “In a manner worthy of God” (adverbial phrase modifying προπέμψας).
Verse 7
- ὑπὲρ γὰρ τοῦ ὀνόματος αὐτοῦ: “for on behalf of His name.” This aligns with translations like ESV (“For they went out for the sake of the Name”), NASB (“For they went out for the sake of the Name”), and Young’s Literal (“for on behalf of His name they went forth”).
- ἐξῆλθον (3rd person plural aorist indicative of ἐξέρχομαι, “to go out/forth”). I originally translated this as “they came out.” This was slightly off because the aorist emphasizes a completed action of departure.
- μηδὲν λαμβáνοντες (present participle, “taking/receiving nothing”) ἀπὸ τῶν ἐθνῶν (“from the Gentiles”).
- I originally had “receiving nothing,” then I tried “having received nothing.” The first was okay but not ideal. The second was wrong as it mismatched λαμβάνοντες, which is present and implies ongoing refusal to accept anything from the Gentiles as they go about their mission.
- The present participle suggests a policy or practice: “taking nothing” or “not taking anything” (cf. ESV: “accepting nothing”; NASB: “taking nothing”; KJV: “taking nothing”).
- How do we know that λαμβáνοντες means “taking” rather than “receiving”?
- Lexical Range of λαμβάνω: According to BDAG, λαμβάνω has a broad semantic range:
- To take: Actively seizing, grasping, or obtaining something (e.g., Matt. 5:40, “if anyone wants to take your tunic”).
- To receive: Passively accepting something offered or given (e.g., John 1:12, “to those who received Him”).
- To accept: Deliberately choosing to take or receive (e.g., Acts 8:17, “they received the Holy Spirit”).
- Context determines the nuance, as λαμβάνω can imply agency (actively taking) or receptivity (passively receiving)
- Context in III John 7: The verse describes missionaries who ἐξῆλθον (“went out”) for the sake of Christ’s name, μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνῶν (“taking/receiving nothing from the Gentiles”). The context suggests a deliberate choice: these missionaries refuse support (likely financial or material aid) from non-believers (ἐθνῶν, pagans/Gentiles). The present participle λαμβάνοντες indicates an ongoing practice during their mission—they consistently avoid taking/receiving anything.
- “Taking”: Implies active agency, suggesting they chose not to seize or accept resources from Gentiles, emphasizing self-sufficiency or reliance on believers (cf. verse 8, where “we” are to support such people). This fits the missionary context, where “taking” conveys a policy of not appropriating Gentile aid.
- “Receiving”: Implies passivity, suggesting they didn’t accept what was offered. This is also plausible, as Gentiles might have offered support that was declined. However, “receiving” feels less active and could imply they were offered something but refused, which is less explicit in the context.
- Why “Taking” Is More Accurate:
- Agency and Intent: The missionaries’ decision to avoid Gentile support reflects an active stance, aligning with “taking” as a deliberate refusal to obtain resources. “Taking” emphasizes their initiative in maintaining independence, which suits the context of traveling for Christ’s name.
- English Connotation: In English, “taking nothing” sounds more resolute and intentional than “receiving nothing,” which could imply passivity or lack of opportunity. The context (missionaries supported by believers, not pagans) favors the stronger, active nuance of “taking.”
- Lexical Range of λαμβάνω: According to BDAG, λαμβάνω has a broad semantic range:
- Ἐθνῶν refers to non-believers or pagans in this context, and ἀπὸ indicates source or separation (“from”).
Verse 8
- ἡμεῖς οὖν ὀφείλομεν ἀπολαμβάνειν: Therefore we owe an obligation to receive.
- τοὺς τοιούτους: idiomatic for “such as these.”
- ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ: γινώμεθα = 1st Pl Pres. Mid. Subj. of γίνομαι; συνεργοὶ is not the object of γίνομαι; it’s a predicate nominative. Note that the adjective συνεργοὶ is the masc pl. nom of συνεργός. γίνομαι is a copulative verb. Thus, so that we may [subjunctive] become fellow workers. What kind of fellow workers? The “in-the-truth” kind.
Demystifying the Discourse
This passage demonstrates our call to, and the power of, cooperation. Giaus is encouraged to continue cooperating as a fellowlaborer in the gospel. Gaius was praised for faithfully carrying out the duty to strangers. As followers of Jesus we owe certain obligations to our fellow man. See my Field Note on the duty we owe to strangers. Notice the continued motif of fidelity. See my field note: Fidelity is HIGHLY prized! It is required in stewards that they be found faithful.
Your Turn!
- How does the choice between ‘taking’ and ‘receiving’ affect how you picture these missionaries?
- What is your view on whether the brothers and strangers from verse 5 are the antecedent of ὅι? Support your answer by appealing to Greek syntax, idiom, and the flow of the discourse.
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Return to TBWM – III John
See complete translation of III John here.