NOTES for Jo3 1:5-8

⁵Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

⁶Which 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:

⁷Because that for his name's sake they went forth, taking nothing of the Gentiles.

⁸We therefore ought to receive such, that we might be fellowhelpers to the truth.

Today the apostle John speaks about the virtue of hospitality—he calls Gaius, and with him all of us, to welcome brothers and strangers in God’s name. Here he is speaking about those who set out on a journey for His name’s sake, but in essence, to welcome any person for Christ’s sake is to welcome Christ Himself. Why, strictly speaking, is this important? Is it merely a matter of “giving them food and drink and putting them to bed”? Probably not only that. To welcome someone in God’s name means letting them not only into one’s house but also into one’s heart. This is especially important for both host and guest. Through it, special and important relationships are created, and in this way too the unity of the Church is built up.

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For Jo3 1:8

⁸We therefore ought to receive such, that we might be fellowhelpers to the truth.

Speaking of faithful brothers, John especially notes the need to support them, including, in his words, strangers from elsewhere, those who live far away. The word "receive" in the Synodal translation corresponds to a Greek word meaning support, including material support if the need arises. It is not surprising that a person who has found himself in an unfamiliar place first of all seeks support from his fellow believers and like-minded people. But in early Christian times such support was also a visible manifestation of the unity of the Church.

In those days there was not yet a complex church organization, nor those church structures that in later times could support pilgrims or missionaries. The Church at that time was a communal movement led by a council of elders. And a Christian who found himself in foreign places could count first of all on the support of the local Christian community, the local church. Of course, not every foreigner could turn out to be an apostle or missionary. But in those days a Christian's spiritual life in general was more intense and rich than it usually is today.

Today, on the one hand, in many countries Christians make up a nominal majority; on the other hand, Christians often regard their Christianity as a certain system of religious and moral beliefs they profess, one that often does not especially affect their everyday life. In early Christian times Christianity had not yet become a religion; it was felt and experienced by most Christians, who of course were far fewer than today, as a new life, life in the Kingdom of God.

The life of the Kingdom overflowed in them and made each one to some degree a missionary and certainly a witness of this new life. And Christians of those times sought fellow believers in an unfamiliar city or village not only in order to receive help and support from them, but also in order to share with them this common new life, the life of the Kingdom. And if necessary, to become witnesses before the local pagans. For unlike views and convictions, it is rather difficult to hide one's life from those around. Especially if the issue is the life of the Kingdom.

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