John’s Well-Beloved

"The elder unto the well-beloved Gaius, whom I love in the truth."—3 John 1

A verse by verse Bible study in the third epistle of JohnThe touching tenderness of the Apostle John shines out in his three epistles. While the first of these three letters appears to be addressed to the church generally, the latter two are a personal correspondence with ones he holds dear. However, in this study our attention is on the third epistle.

Gaius—Verses 1 and 2

The elder unto the well-beloved Gaius, whom I love in the truth. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

John and the author of Hebrews are the only writers of epistles who do not begin by giving their names. John’s one exception to this rule (if we regard the first three verses as introductory) is in the book of Revelation. Some attribute this to humility on the part of the apostle. This may well be true. However, in view of the personal nature of these letters and the fact that John at this time is the only apostle living, it may have seemed unnecessary. In any case, John’s authorship has been generally accepted since the earliest days of the church, with only a few exceptions.

Eusebius mentions that John returned from his exile in Patmos after the death of Domitian (A.D. 96) and began to visit nearby churches, even though he must have been about 100 years old at the time. Such intentions are indicated in 2 John 10 and 3 John 10, 14.

Gaius was a very popular Roman name, meaning "lord" or "lordly." There are a number of believers in the New Testament with this name. This Gaius is not to be confused with any of the others, since he appears to be a comparatively young man at the turn of the second century (v. 4) and is identified as one of the "children" of John, one who probably became a Christian through John’s ministry. It is likely that he was the Gaius who became the bishop of Pergamos, for that Gaius is specifically mentioned in early church history as having been a disciple of John.

The repetitive assertion in the first verse of John’s agape love for Gaius indicates a tender bond between the two. Like Timothy, Paul’s son in the faith, Gaius does not appear to have been in robust health. It would be a strain on the word "health" to interpret it as spiritual health. Rather, John seems to have been genuinely concerned about the physical well-being of Gaius.

Although the health he desired is apparently literal, John’s desire is not to be construed as a prayer for healing but merely what he stated it to be, a desire that the young man be healthy. And although the health is literal, we do not need to jump to the conclusion that John’s hope for the prosperity of his friend is equally literal. In Thayer’s Lexicon he gives "success, or prosperity" as the third possible definition for the Greek euodoo. The primary definition is "to grant a prosperous and expeditious journey, to lead by a direct and easy way." John’s ardent desire for Gaius is that his pathway be a profitable one and that he be in good health because John could see that his spiritual life is prosperous.

John’s Joy—Verses 3 and 4

For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth.

Of all the apostles, John had enjoyed the longest life. During his years in the way he had witnessed the high of being with Jesus and the low of seeing him crucified. His experiences in subsequent years would have been likewise checkered. He had witnessed the growth of the new religion within one century throughoutAsia Minor, southern Europe, and northern Africa, and as far east as Babylon (1 Peter 5:13). He had witnessed persecution at the hand of his fellow Jews as well as harsh attempts to stop the new religion by the leaders of the Roman Empire. He himself had personally been exiled to the island of Patmos. There he had seen the dramatic vision of Revelation. His interest in the developing church was intense. It was the passion of his life.

Considering the lack of modern technology, communication was amazingly well developed throughout the Roman Empire. Traveling missionaries such as Paul, Titus, Luke, and Apollos would bring word of the churches they visited. Letters were freely exchanged.

We can thus well imagine the joy of this centenarian saint as the brethren returning from Pergamos, or wherever Gaius was, and bringing back word of his spiritual well being. He not only was happy but "rejoiced greatly," or as Thayer’s translates the word, he rejoiced "exceedingly beyond measure." Gaius had withstood whatever tests God had designed for his pathway, and the aged apostle desired greatly that he continue to thrive along the "narrow way."

John does not rate this joy too high when he said that there was for him "no greater joy." John’s joy was not limited to Gaius but his particular interest was in all those whom he called "my children." It is perhaps not unusual for such a revered and aged saint to consider all of the other brethren as "little children" as he did twelve times in his first epistle (though he used a more intimate Greek term in 1 John 2:13, 18). Everyone who has been a parent, or who has had the privilege of leading another to Christ, can well appreciate John’s sentiments.

In the context of this epistle, though, it seems obvious that Gaius was the one of the "children" to whom he referred. His joy was not that they were fellow believers, nor is it that they had professed a consecration to God. Rather, what brings him joy is that they "walk" in truth. Many speak of Christ, many desire to be known as his followers, but the real joy is in witnessing the lives of those who go beyond that and obey and walk in the truths they are learning.

The Good Words of Gaius—Verses 5 through 8

Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 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: Because that for his name’s sake they went forth, taking nothing of the Gentiles. We therefore ought to receive such, that we might be fellowhelpers to the truth.

The King James Version of these verses is somewhat confusing. They are well clarified by the New American Standard Version: "Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; and they bear witness to your love before the church; and you will do well to send them on their way in a manner worthy of God. For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, that we may be fellow workers with the truth."

Gaius was commended for his hospitality. The non-biblical historical records portray him as a man of means. He was here commended for using his resources to support those missionary workers who passed through his city. The biblical record of the early church indicates this was a common practice (1 Cor. 16:6). In Romans 16:23 Paul writes of another Gaius who had been his "host." The account of Lydia in Acts 16:15 is another such indicator.

The sixth verse indicates that Gaius’ hospitality may have gone beyond providing room and board but also included financial subsistence for the traveling laborers in the vineyard. By this time the church was occupied more and more with a witness to the gentiles. John indicated that the traveling ministers refused donations from such; thus, there was even more need for support from the consecrated community—support to assist the ongoing witness work as well as the upbuilding of the new congregations in the faith.

While the Greek word hupolambano is not incorrectly translated "receive," such Greek scholars as Adam Clarke and Jamieson, Faucett, and Brown prefer the more intense thought of support, both through hospitality and financial assistance. The context seems to indicate that their thoughts are well-based. It was a well-established principle in the early church that individuals who could not afford to be kept in the full time ministry were assisted by those who had the ability to aid. Paul discussed this principle at length in 1 Corinthians 9:1-23, concluding that while such a method was proper, he would not personally engage in it. On at least one occasion, however, Paul did receive financial assistance (Phil. 4:16-18). While the Lord desired the personal involvement of each of his children in their consecration, there are times when the Lord asks those who have the gift of finance to be fellow-workers with those who have not. Even Jesus was partially supported by some women of means (Luke 8:3).

Diotrephes—Verses 9 to 11

I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 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. 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.

The contrast could not be clearer than between Gaius and Diotrephes. One the giver of hospitality, the other not only denying it but actively lobbying against it. The phrase "loveth to have the preeminence" is suggestive that he either was an officer in the church or desired to be one.

In both verses ten and eleven, the Greek word for "receive" is different from that in verse eight. Here "receive" is the best translation. Strong’s Concordance notes two levels of depth to the word (#1926), saying it means "to admit (as a guest or [figuratively] teacher)." It is possible that it was in both senses Diotrephes did not want the local church to receive the brethren passing through.

In the church in our day there can be similar tendencies. Certain ministers of the gospel are more popular than others. There can be a tendency to lobby for the non-acceptance of certain elders as teachers, as well as offering them hospitality. The organization of the church is so established that the decision of each local body, or ecclesia, is supreme in its midst. Each consecrated member is encouraged to exercise his personal judgment on their qualifications by casting or withholding his personal vote. But there is to be no electioneering, no lobbying for or against the proposed candidates. Such would tend in the ways of Diotrephes.

There are, of course, matters of serious concern to the church, including the "grievous wolves" of which Paul spoke at Miletus (Acts 20:29, 30). If exposure is deemed essential, the Lord lays down the principles for such in Matthew 18.

Each member of the body of Christ must follow that "which is good." The Apostle Paul phrases it well and concisely in 1 Corinthians 13:5, saying love "thinketh no evil." To emphasize his point he states that this positive, "good-thinking" disposition of mind is godlike; and the opposite is not godlike.

Demetrius—Verses 12 to 14

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. I had many things to write, but I will not with ink and pen write unto thee: 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.

It would seem that Demetrius is the specific cause for this letter. John assured Gaius that, despite what he may have heard from Diotrephes, Demetrius was to be trusted. He possessed the attribute of a good reputation that Paul made a requirement for an elder (1 Tim. 3:7). Perhaps even more important, the truth he taught bore witness to his acceptability. John could write these words with authority, not only because of his venerable age and his apostleship, but because of his personal knowledge. He then pitted his commendation against the condemnation of Diotrephes by saying "ye know that our record is true." What higher attestation could one receive than from the last surviving apostle.

Having completed the main theme of his epistle, he assured Gaius that, even at his advanced age, he hoped to visit Gaius and those with whom he met in the near future. If the early church fathers are correct in identifying Gaius with Pergamos, it would not be an overly long journey (perhaps 100 miles). Yet at John’s age, with no modern transport, it was still an ambitious desire. We have no knowledge that he ever made such a journey but his very desire shows the strong determination that had fueled this man of God for the better part of a century.

Closing his epistle, John did not content himself with a salutation to either the church or select members thereof, but asked Gaius on his behalf to "greet the friends by name"—a touching end to a touching epistle by "the disciple whom Jesus loved."