III John 1:7 · Bible study
3 John 1:7 Commentary: For the Sake of the Name
Greek · 9 what the commentators say
Meaning in one sentence
Why did early Christian missionaries refuse financial support from Gentiles?
Research Summary
- Meaning: Missionaries devoted to Christ deliberately refused financial support from non-believers to avoid hindering the gospel.
- Key words: ὄνομα (Name), ἐθνικῶν (Gentiles/heathen), λαμβάνω (take), ἐξέρχομαι (go out).
- Main debate: Are 'the Gentiles' unconverted pagans or newly converted Gentile Christians? And was the refusal voluntary or forced?
- Theological theme: The self-denial of gospel workers for the sake of Christ's honor and the advance of truth.
- Best use: Encouraging churches to support missionaries who serve with integrity, especially those who avoid even the appearance of financial exploitation.
Translation Comparison
BSB Berean Standard Bible 2020
For they went out on behalf of the Name, accepting nothing from the Gentiles.
WEB World English Bible 2000
because for the sake of the Name they went out, taking nothing from the Gentiles.
KJV King James Version 1769
Because that for his name’s sake they went forth, taking nothing of the Gentiles.
ASV American Standard Version 1901
because that for the sake of the Name they went forth, taking nothing of the Gentiles.
YLT Young's Literal Translation 1898
because for His name they went forth, nothing receiving from the nations;
Darby Darby Bible 1890
for for the name have they gone forth, taking nothing of those of the nations.
Douay-Rheims Douay-Rheims Bible 1899
Because, for his name they went out, taking nothing of the Gentiles.
Translations in other languages (10 available)
Porque ellos partieron por amor de su nombre, no tomando nada de los Gentiles.
Pois foi por causa do Nome dele que partiram em jornada, sem nada aceitar dos gentios.
Car c’ est pour le nom de Jésus-Christ qu’ ils sont partis, sans rien recevoir des païens.
Denn um seines Namens willen sind sie ausgezogen und nehmen von den Heiden nichts.
Want zij zijn voor Zijn Naam uitgegaan, niets nemende van de heidenen.
perché sono partiti per amor del nome di Cristo, senza prendere alcun che dai pagani.
Albowiem dla imienia jego wyszli, nic nie wziąwszy od pogan.
ибо они ради имени Его пошли, не взяв ничего от язычников.
因他們是為主的名（原文是那名） 出外，對於 外邦人 一無 所取。
For they went out for love of the Name, taking nothing from the Gentiles.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · III John 1:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the missionaries in III John 1:7 went out for the sake of the Name, Jesus Christ, and made a principled decision to accept nothing from the Gentiles. The Cambridge Bible, Barnes, and Gill note that this was a deliberate policy to avoid any charge of preaching for money. The identity of 'the Gentiles' is debated. Barnes and Gill take them as unconverted pagans; Jamieson-Fausset-Brown see them as newly made Gentile converts. But all affirm the missionaries' self-sacrificing spirit. The grammar reinforces voluntariness: the present participle λαμβάνοντες (taking) with μηδέν (nothing) indicates an ongoing choice, not a circumstance forced on them. Vincent points out that the absolute use of 'the Name' echoes Acts 5:41, where the apostles rejoice to suffer dishonor for Jesus. This verse exemplifies how early Christian workers prioritized the gospel's advance over personal entitlement.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Voluntary refusal from unconverted pagans: Barnes, Gill, Cambridge Bible: the word ἐθνικῶν and parallels in Matthew suggest these were pagans, and the present participle implies a deliberate policy.
- Voluntary refusal from Gentile converts: Jamieson-Fausset-Brown: the missionaries went forth to Gentiles, and it would be inexpedient to take support from newly founded churches.
- Expelled and destitute: Clarke notes a possible reading: 'they went out from the Gentiles, taking nothing' (i.e., were driven out penniless).
What is clear: The missionaries acted for Christ's sake and exercised financial self-denial, whether by choice or circumstance, relying on God's provision through fellow believers.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of 'the Gentiles' | The missionaries accepted nothing from a group designated as 'Gentiles.' | Barnes and Gill argue these were unconverted pagans. Jamieson-Fausset-Brown argue they were newly converted Gentile Christians from whom it was inexpedient to take support. Cambridge Bible notes that the word ἐθνικῶν elsewhere means heathen, making it unlikely to refer to converts. |
| Reason for the refusal | The refusal was a deliberate, ongoing choice (present participle) to avoid being a burden or appearing mercenary. | Some see it as a universal principle for all missionary work; others see it as a specific strategy for that context (e.g., Paul in Corinth). Clarke suggests an alternative reading where the missionaries were expelled by Gentiles and left penniless. |
| Application to modern ministry funding | Christians should support gospel workers generously and workers should avoid financial entanglement that could hinder the gospel. | Some hold that accepting funds from non-Christians is always unwise; others allow it when no strings are attached and it builds relationships. The verse does not explicitly prohibit all acceptance from unbelievers, only giving the Gentile example as a pattern of prudence. |
| The meaning of 'for the Name' | The phrase points to Jesus Christ, as in Acts 5:41 and James 2:7. | No significant debate, this is universally recognized. |
Historical & Cultural Context
The early Christian mission relied heavily on traveling teachers and evangelists who were commended from one church to another, as seen in vv.5, 8 of this letter. These missionaries went out from Judea to preach among non-Jews. The phrase 'for the sake of the Name' echoes Acts 5:41, where apostles rejoiced to suffer dishonor for the Name; it became a shorthand for the person and work of Christ. The refusal to take from the Gentiles (ἐθνικῶν, a term that in Matthew refers to pagans) was likely a strategic choice. Paul similarly refused support at Corinth to avoid hindering the gospel (1 Cor 9:12). At the same time, hospitality from fellow believers like Gaius was not only acceptable but expected, that is the point of John's appeal.
The tension with Diotrephes in vv.9, 10 shows that some in the church opposed receiving these missionaries, perhaps because they associated them with John's authority. The historical backdrop includes early church debates about the proper support of ministers. Some, like Paul, chose tentmaking; others received offerings from believers. III John 1:7 became a key text in discussions about missionary funding, especially when workers labored among pagan populations. The word ἐθνικῶν (Gentile-like) rather than the more common ἐθνῶν (nations) may emphasize that these were unconverted pagans, not Jewish or Gentile Christians, making the refusal even more pointed.
Textual Notes
The Textus Receptus reads ἐθνῶν (nations/Gentiles), but the oldest and most reliable manuscripts (א, B, C, L) read ἐθνικῶν (Gentile-like, heathen). The variant is noted by Vincent and Clarke. The word ἐθνικῶν occurs elsewhere in the New Testament only in Matthew (5:47; 6:7; 18:17), where it clearly means unconverted pagans. United Bible Societies’ text places ἐθνικῶν with a high certainty rating. Also, the pronoun 'his' is absent in the original Greek; the text reads 'the Name' absolutely, a reverent circumlocution for Jesus Christ.
Reception History
From the early church onward, III John 1:7 was cited in discussions about the proper support of missionaries. The phrase 'for the sake of the Name' was echoed in the Apostolic Fathers, such as Ignatius and Clement, who used 'the Name' as a shorthand for Christ. During the Reformation, commentators like Calvin and Gill saw this verse as affirming the right of ministers to receive support from believers while discouraging them from depending on the unconverted. In modern missiology, it is often referenced in debates about 'tentmaking' ministry and the wisdom of accepting funds from non-Christian sources. The verse has also been used to encourage churches to take responsibility for supporting gospel workers, so they do not need to rely on the financial help of those they are trying to reach.
Preaching This Verse
Three-point outline
- Sacred Motivation: For the Sake of the Name. These missionaries were driven by loyalty to Jesus Christ. The absolute phrase 'the Name' points to his honor and authority. Their work was not self-promotion but devotion to Christ (see Acts 5:41).
- Strategic Sacrifice: Taking Nothing from the Gentiles. Whether the Gentiles were unconverted pagans or new converts, the missionaries refused to be a financial burden. This was a conscious choice to avoid giving the impression that they preached for money. Paul used similar wisdom in 1 Corinthians 9:12.
- Shared Responsibility: We Ought to Receive Such. Because the missionaries would not take from those they evangelized, believers like Gaius were called to support them. John insists that helping these workers makes us 'fellow workers for the truth' (v.8).
Five-point outline
- The missionaries' motivation: devotion to Christ's name.
- Their policy: voluntary financial self-denial.
- The reason for the policy: to avoid hindering the gospel.
- The context: opposition from Diotrephes (vv.9, 10), who refused to receive these workers.
- The application: Gaius is urged to continue his hospitality so the truth may advance.
Illustration hooks
- A church planter in a Muslim-majority region chooses to work a secular job rather than accept donations from local residents, to avoid accusations of bribing converts.
- A mission team traveling to a poor community decides to pay their own expenses rather than draw from the meager resources of the locals, following Paul's pattern.
- A Christian nonprofit deliberately refuses government funding to maintain independence in witness.
Questions your congregation is asking
- Should I give money to a missionary who works among people of a different faith? Does it matter where the money comes from?
- Is it wrong for Christian workers to accept financial help from people they are trying to reach? Are there biblical boundaries?
- How do I know if a missionary is serving for the sake of the Name or for other motives?
Leading a Discussion
This verse sits in the middle of John's appeal to Gaius to support traveling missionaries. It reveals the heart of those who went out: they served for the sake of Christ's name, not for material gain. And they took nothing from the Gentiles, a deliberate decision to avoid any obstacle to the gospel. As you discuss this text, consider how financial practices in ministry can either advance or hinder the message of Christ.
Discussion questions
- What does 'the Name' mean in this verse? Look at Acts 5:41 and James 2:7. Why would the missionaries risk everything for a Name?
- Look at the Greek word for 'Gentiles' (ἐθνικῶν). How does its use in Matthew (e.g., 5:47, 6:7) shape our understanding of who these people were?
- Why did the missionaries refuse support from the Gentiles? What does this tell us about their priorities and their view of the gospel?
- In what situations today might a Christian worker choose to accept or refuse financial help from people of different beliefs? What principles should guide that decision?
- John says in verse 8 that supporting such workers makes us 'fellow workers for the truth.' How does giving money become a spiritual partnership?
- The example of Diotrephes (vv.9-10) shows opposition to these missionaries. How can a church protect itself from leaders who block faithful workers?
- What does this passage teach about the relationship between money, mission, and integrity?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 5:15 | He returned to the man of God, he and all his company, and came, and stood before him; and he said, “See now, I know that there is no God in all the earth, but in Israel. Now therefore, please take a gift from your servant.” |
| II Kings 5:16 | But he said, “As Yahweh lives, before whom I stand, I will receive none.” He urged him to take it; but he refused. |
| II Kings 5:20 | But Gehazi the servant of Elisha the man of God, said, “Behold, my master has spared this Naaman the Syrian, in not receiving at his hands that which he brought. As Yahweh lives, I will run after him, and take something from him.” |
| II Kings 5:27 | Therefore the leprosy of Naaman will cling to you and to your offspring forever.” He went out from his presence a leper, as white as snow. |
| Acts 5:41 | They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name. |
| Acts 8:4 | Therefore those who were scattered abroad went around preaching the word. |
| Acts 9:16 | For I will show him how many things he must suffer for my name’s sake.” |
| I Corinthians 9:12 | If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Greek phrase "they went forth" may actually mean they were driven out, not that they left voluntarily. The word carries a sense of expulsion, and ancient manuscripts support reading "by the heathen" rather than "from the Gentiles," indicating the missionaries were forced out and left empty-handed.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that these Christian workers undertook their journey not for personal reasons but for the honor of God. They deliberately refused any financial support from non‑believers, a prudent choice to avoid accusations of greed and to keep the gospel free of mercenary motives.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that the original Greek reads simply "for the sake of the Name," not "his Name," with "the Name" referring directly to Jesus Christ. He also clarifies that the missionaries deliberately chose not to take support from non-Christians, rather than being refused or expelled.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that these Christian workers undertook their mission solely for Christ's name, not for personal gain. They deliberately refused to accept any financial support from nonbelievers, demonstrating that their service was pure and free from worldly motives.
Gill's Exposition of the Bible Baptist 1748
Gill notes that these preachers left Judea either by choice or persecution, but in either case they refused to accept support from the Gentiles they served. They did this so no one could suspect they were motivated by money, not souls, and to remove any obstacle that might slow the gospel's progress.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that the missionaries voluntarily refused payment from the Gentile converts, not because they lacked the right to it, but as a deliberate choice. He draws a distinction: they accepted hospitality from established believers like Gaius, but it was inexpedient to take support from infant churches just gathered from heathenism.
Lange's Commentary Reformed 1857
Lange insists the Greek phrase translated above all things actually means concerning all things, so the verse presents John interceding about Gaius's entire life, not just wanting health most of all. He further notes that the wish for outward prosperity and health is explicitly measured by the even greater measure of the souls spiritual health, which is the basis for the apostles joy.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that Gaius's genuine faith was proved by his active love and hospitality. The testimony from fellow believers, given before the church, showed that real truth in the heart always produces works of charity, and such a good report is a fitting reward for costly Christian service.
Vincent's Word Studies Evangelical 1887
Vincent notes that the King James Version adds "His" to "for the Name's sake," but the Greek says only "for the sake of the Name." He explains that "the Name" here stands absolutely for Jesus Christ, a usage also found in Acts and James. He also observes that the Greek word for Gentiles in this verse occurs elsewhere only in Matthew's gospel.