The elder
This term refers to the Apostle John, who is traditionally understood to be the author of this letter. The title "elder" signifies his role as a senior leader and respected authority within the early Christian community. It reflects his advanced age and his position of spiritual oversight. The use of "elder" also connects to the structure of early church leadership, where elders were responsible for teaching, guiding, and maintaining doctrinal purity (1 Peter 5:1-3).

To the beloved Gaius
Gaius was a common name in the Roman Empire, and this particular Gaius is not definitively identified with any other Gaius mentioned in the New Testament. However, he is clearly a prominent member of the church, known for his faithfulness and hospitality. The term "beloved" indicates a deep affection and respect, suggesting that Gaius was well-regarded for his commitment to the truth and his support of itinerant missionaries. This reflects the early Christian emphasis on community and mutual support (Romans 16:23; Acts 19:29).

whom I love in the truth
This phrase underscores the bond between John and Gaius, rooted in their shared commitment to the truth of the Gospel. "In the truth" implies a relationship founded on the teachings of Jesus Christ and the apostles. It highlights the importance of truth as a central tenet of Christian fellowship and love, as seen in other Johannine writings (John 17:17; 2 John 1:1-2). This love is not merely emotional but is grounded in the shared belief and practice of the Christian faith, emphasizing the unity and integrity of the early church community.

Beloved
The term "beloved" is a common expression of affection and esteem in the New Testament, often used by the Apostle John. It reflects the close, familial relationship among early Christians. This term is used to address Gaius, the recipient of the letter, indicating a deep personal bond and mutual respect. The use of "beloved" underscores the importance of love and unity within the Christian community, as emphasized in other scriptures such as 1 John 4:7-8, where love is described as originating from God.

I pray that in every way you may prosper
The phrase "in every way" suggests a holistic view of prosperity, encompassing not just material wealth but also spiritual, emotional, and relational well-being. The concept of prosperity in the Bible often includes God's blessings and favor, as seen in Deuteronomy 28:1-14, where obedience to God leads to comprehensive blessings. The prayer for prosperity reflects a desire for Gaius to experience God's abundance in all aspects of life, aligning with the biblical principle that God cares for the whole person.

and enjoy good health
Health is a significant concern in biblical times, as it is today. The wish for good health indicates an understanding of the physical needs of believers and the importance of physical well-being in serving God effectively. In the ancient world, health was often precarious, and good health was seen as a blessing from God. This aligns with the biblical view that the body is a temple of the Holy Spirit (1 Corinthians 6:19-20), and maintaining health is part of honoring God.

as your soul also prospers
The prosperity of the soul is a central theme in Christian theology, emphasizing spiritual growth and maturity. The soul's prosperity is linked to a deepening relationship with God, characterized by faith, obedience, and the fruit of the Spirit (Galatians 5:22-23). This phrase suggests that Gaius's spiritual life is thriving, serving as a model for his physical and material prosperity. The connection between spiritual and physical well-being reflects the holistic nature of biblical teaching, where the inner life influences outward circumstances.

For I was overjoyed
The Apostle John expresses a deep emotional response, indicating the importance of the news he received. Joy is a recurring theme in John's writings, reflecting the spiritual connection and shared faith among believers. This joy is reminiscent of the joy expressed in Luke 15:7, where there is rejoicing in heaven over one sinner who repents, highlighting the communal aspect of faith.

when the brothers came and testified
The "brothers" likely refers to fellow Christians or missionaries who traveled between early Christian communities. Their testimony serves as a form of accountability and encouragement within the early Church. This practice of sharing reports is seen in Acts 14:27, where Paul and Barnabas report back to the church in Antioch, emphasizing the interconnectedness of the early Christian communities.

about your devotion to the truth
Devotion to the truth is a central theme in John's epistles, where "truth" often refers to the teachings of Jesus Christ and the Gospel message. This devotion is not merely intellectual assent but involves living out the truth in daily life. In John 14:6, Jesus declares Himself as "the way, the truth, and the life," underscoring the importance of aligning one's life with His teachings.

in which you continue to walk
Walking in the truth implies a consistent, ongoing lifestyle of faithfulness and obedience. This metaphor of walking is used throughout Scripture to describe one's conduct and relationship with God, as seen in Ephesians 4:1, where believers are urged to "walk in a manner worthy of the calling." It suggests a journey of spiritual growth and perseverance, reflecting the transformative power of the Gospel.

I have no greater joy
This phrase reflects the deep emotional satisfaction and fulfillment that comes from seeing spiritual growth and maturity in others. The Apostle John, often referred to as the "Apostle of Love," emphasizes the importance of love and truth throughout his writings. His joy is not rooted in material success or personal achievements but in the spiritual well-being of those he has nurtured in the faith. This aligns with the biblical principle that true joy is found in the Lord and in the advancement of His kingdom (Philippians 4:4).

than to hear
John's joy is based on the reports he receives about the believers. In the early church, communication was primarily through letters and messengers, making such reports significant. This highlights the importance of community and accountability within the body of Christ. The early church relied on these reports to maintain unity and encourage one another, as seen in other epistles where Paul and others express similar sentiments (1 Thessalonians 3:6-9).

that my children
The term "children" is a term of endearment and spiritual relationship. John is likely referring to those he has led to faith or discipled, indicating a close, familial bond. This reflects the biblical model of spiritual parenthood, where mature believers nurture and guide younger believers in their faith journey. Paul uses similar language in his letters, referring to Timothy as his "true son in the faith" (1 Timothy 1:2).

are walking in the truth
"Walking" implies a continuous, active lifestyle, not just a one-time decision. It suggests a daily commitment to living according to God's truth, which is a central theme in John's writings. Truth, in this context, refers to the teachings of Jesus Christ and the apostles, as well as living a life that reflects those teachings. This phrase underscores the importance of both orthodoxy (right belief) and orthopraxy (right practice). The concept of walking in truth is echoed in other scriptures, such as Ephesians 5:8-10, where believers are called to live as children of light.

Beloved
The term "beloved" is a term of endearment and affection, often used by the Apostle John in his writings. It reflects the close relationship between John and the recipient of the letter, Gaius. This term is also used frequently in the New Testament to describe the relationship between God and His people, emphasizing love and care (e.g., Romans 1:7, 1 John 3:2).

you are faithful
Faithfulness is a key virtue in the Christian life, often highlighted in Scripture as a fruit of the Spirit (Galatians 5:22). It denotes reliability and steadfastness in one's duties and commitments. In the context of the early church, faithfulness was crucial for the spread of the Gospel and the support of fellow believers.

in what you are doing for the brothers
The early Christian community was marked by mutual support and hospitality. "The brothers" likely refers to itinerant preachers or missionaries who traveled to spread the Gospel. Gaius's actions reflect the early church's emphasis on supporting those who labor in ministry (Philippians 4:15-16).

and especially since they are strangers to you
Hospitality to strangers was a significant cultural and religious duty in the ancient world, particularly within the Jewish and early Christian communities. This practice is rooted in the Old Testament, where God commands His people to love the stranger (Deuteronomy 10:19). The New Testament continues this theme, urging believers to show hospitality (Hebrews 13:2). Gaius's willingness to help those he did not know personally demonstrates a Christ-like love and commitment to the mission of the church.

They have testified to the church about your love.
This phrase highlights the commendation of Gaius, the recipient of the letter, for his demonstration of Christian love. In the early church, hospitality was a crucial expression of love, especially towards traveling missionaries and teachers. The testimony given to the church indicates that Gaius's actions were not only noticed but also celebrated among the believers. This aligns with the broader New Testament teaching on love as a defining characteristic of Christian discipleship (John 13:35). The early church often met in homes, and the sharing of resources and hospitality was vital for the spread of the Gospel. This testimony serves as an encouragement for believers to continue in love and good works (Hebrews 10:24).

You will do well to send them on their way in a manner worthy of God.
This phrase underscores the importance of supporting those who are engaged in ministry. The phrase "in a manner worthy of God" suggests that the support given should reflect the character and generosity of God Himself. This is a call to excellence in hospitality and provision, ensuring that those who labor for the Gospel are well cared for. The early church relied heavily on the support of local believers to sustain itinerant preachers and missionaries. This practice is echoed in other New Testament writings, such as Paul's encouragement to the Philippians for their partnership in the Gospel (Philippians 4:15-18). The phrase also implies a sense of stewardship and responsibility, reminding believers that their actions should honor God and advance His kingdom.

For they went out on behalf of the Name
This phrase refers to Christian missionaries or workers who have dedicated themselves to spreading the Gospel. "The Name" is a reference to Jesus Christ, emphasizing the authority and divine mission associated with His name. In biblical times, names held significant meaning and represented one's character and mission. The act of going out "on behalf of the Name" indicates a commitment to the Great Commission (Matthew 28:19-20) and reflects the early church's dedication to evangelism. This mission aligns with the apostolic tradition of spreading the teachings of Jesus, as seen in Acts 1:8, where the disciples are called to be witnesses "to the ends of the earth."

accepting nothing from the Gentiles
This part of the verse highlights the self-sufficiency and integrity of the missionaries. By not accepting support from the Gentiles, they avoided any potential accusations of preaching for financial gain, thus maintaining the purity of their mission. This practice is consistent with Paul's approach in 1 Corinthians 9:12-18, where he emphasizes preaching the Gospel free of charge to avoid hindering its message. The cultural context of the time involved patron-client relationships, where accepting gifts could imply obligations or influence. By relying on fellow believers for support, these missionaries demonstrated their trust in God's provision and the unity of the Christian community.

Therefore we ought to support such men
The word "therefore" indicates a conclusion drawn from previous statements. In the context of 3 John, the Apostle John is writing to Gaius, commending him for his hospitality and support of traveling missionaries. The phrase "we ought to support" suggests a moral obligation or duty. In the early church, itinerant preachers and missionaries relied heavily on the hospitality and support of local believers. This support was not just financial but also included providing food, shelter, and encouragement. The early Christian community was characterized by a strong sense of fellowship and mutual aid, as seen in Acts 2:44-45, where believers shared everything they had. Supporting "such men" refers to those who are spreading the gospel and living according to the truth of Christ, emphasizing the importance of discernment in whom to support.

so that we may be fellow workers for the truth
The phrase "fellow workers" implies partnership and collaboration in the mission of spreading the gospel. This concept is echoed in 1 Corinthians 3:9, where Paul refers to believers as "God's fellow workers." The "truth" in this context refers to the gospel message and the teachings of Jesus Christ. By supporting those who are actively engaged in ministry, believers become participants in their work, sharing in the spiritual fruits and rewards of their labor. This partnership underscores the communal nature of the Christian mission, where each member of the body of Christ plays a role in advancing the kingdom of God. The idea of being "fellow workers for the truth" also highlights the unity and cooperation that should exist among believers, as they work together to uphold and spread the teachings of Christ.

I have written to the church about this
This phrase indicates that the author, traditionally understood to be the Apostle John, had previously communicated with the church. The context suggests that John was addressing issues within the church, likely concerning leadership and hospitality. The early church often relied on letters for guidance and instruction, as the New Testament was still being formed. This reflects the apostolic authority that John held and his concern for the well-being and doctrinal purity of the church.

but Diotrephes, who loves to be first
Diotrephes is mentioned only here in the New Testament, and his behavior is characterized by a desire for preeminence. This reflects a common issue in early church communities where personal ambition could disrupt unity. The phrase "loves to be first" suggests a prideful attitude, which is contrary to the teachings of Christ, who emphasized humility and servanthood (Matthew 20:26-28). Diotrephes' behavior can be seen as a warning against self-centered leadership within the church.

will not accept our instruction
This indicates a rejection of apostolic authority, which was crucial for maintaining doctrinal integrity in the early church. Diotrephes' refusal to accept instruction highlights a significant conflict, as the apostles were seen as the primary bearers of Christ's teachings. This rejection could lead to division and false teachings, which were common concerns in the early church (2 Peter 2:1). The situation with Diotrephes serves as a reminder of the importance of adhering to sound doctrine and respecting spiritual authority.

So if I come, I will call attention to his malicious slander against us.
The Apostle John is addressing the issue of Diotrephes, a leader in the early church who is causing division. The phrase "if I come" indicates John's intention to visit and personally address the situation, reflecting the apostolic authority he holds. The term "malicious slander" suggests that Diotrephes is spreading false and harmful statements, which is a serious offense in the Christian community. This echoes the biblical principle found in Proverbs 6:16-19, where sowing discord among brethren is listed as something God hates. The early church faced many challenges, including false teachings and internal strife, and John's role as an apostle was to maintain doctrinal purity and unity.

And unsatisfied with that, he refuses to welcome the brothers
Diotrephes' refusal to welcome the brothers, likely itinerant preachers or missionaries, goes against the early Christian practice of hospitality, which was crucial for the spread of the Gospel. Hospitality is emphasized in passages like Hebrews 13:2 and 1 Peter 4:9, where believers are encouraged to show love and support to fellow Christians. This refusal indicates a lack of love and a breach of the communal values that were foundational to the early church. It also reflects a power struggle, as Diotrephes seeks to control who is allowed to participate in the community.

and forbids those who want to do so,
Diotrephes not only refuses hospitality himself but also prevents others from showing it. This authoritarian behavior disrupts the unity and fellowship of the church. It highlights the danger of leaders who prioritize personal power over the well-being of the community. This action is contrary to the teachings of Jesus, who emphasized servant leadership (Mark 10:42-45). The early church was built on mutual support and encouragement, as seen in Acts 2:42-47, and Diotrephes' actions undermine this foundation.

even putting them out of the church.
Excommunicating those who wish to show hospitality is an extreme measure that reveals the extent of Diotrephes' control and the severity of the situation. This act of putting people out of the church is reminiscent of the Pharisees' actions in John 9:22, where fear of being expelled from the synagogue kept people from confessing Jesus as the Christ. It underscores the importance of church discipline being exercised with love and truth, as outlined in Matthew 18:15-17. The early church had to navigate the balance between maintaining doctrinal purity and extending grace, a challenge that continues in various forms today.

Beloved
The term "beloved" is a common address in the New Testament, often used by the Apostle John to express deep affection and spiritual kinship. It reflects the close relationship between John and the recipients of his letters, emphasizing the love and unity that should characterize the Christian community. This term is also used by other apostles, such as Paul, to convey a sense of familial love among believers (e.g., Romans 12:19, 1 Corinthians 4:14).

Do not imitate what is evil
The exhortation to avoid imitating evil is a recurring theme in Scripture. The concept of imitation is significant in the biblical context, as discipleship often involves emulating the character and actions of Christ and other godly examples (1 Corinthians 11:1). The warning against imitating evil suggests the presence of negative influences within the community, possibly referring to individuals like Diotrephes mentioned earlier in the letter, who were acting contrary to the teachings of Christ.

But what is good
The call to imitate what is good aligns with the biblical emphasis on righteousness and holiness. Goodness is a fruit of the Spirit (Galatians 5:22) and is often associated with God's nature (Psalm 34:8). The pursuit of goodness involves aligning one's actions with God's will and commands, reflecting His character in daily life. This directive encourages believers to seek out and follow godly examples within their community.

The one who does good is of God
This phrase underscores the connection between righteous actions and one's relationship with God. Doing good is evidence of a transformed life and a genuine relationship with God (Matthew 7:16-20). It reflects the biblical principle that faith without works is dead (James 2:26). The phrase suggests that those who consistently practice goodness demonstrate their divine origin and connection to God.

The one who does evil has not seen God
The assertion that those who do evil have not seen God highlights the incompatibility of sin with a true knowledge of God. In biblical terms, "seeing" God often implies a deep, experiential knowledge of Him (John 1:18, 1 John 3:6). This phrase suggests that persistent evil behavior indicates a lack of genuine relationship with God, as true knowledge of Him results in transformation and a departure from sin. The contrast between good and evil here serves as a test of authentic faith and spiritual insight.

Demetrius has received a good testimony from everyone
Demetrius is likely a member of the early Christian community, possibly a leader or a missionary. The mention of his good testimony from everyone suggests that he is well-regarded among the believers. This aligns with the biblical principle found in 1 Timothy 3:7, where leaders are encouraged to have a good reputation with outsiders. The universal approval indicates that Demetrius's character and actions are consistent with Christian values, reflecting the fruit of the Spirit as described in Galatians 5:22-23.

and from the truth itself
The phrase "from the truth itself" implies that Demetrius's life is in alignment with the truth of the Gospel. In the Johannine context, "truth" often refers to the teachings of Jesus and the reality of God's revelation through Him (John 14:6). This suggests that Demetrius's conduct is not only approved by people but also by the standards of divine truth. His life serves as a living testimony to the transformative power of the Gospel, echoing the call to live in truth and love as emphasized in 2 John 1:4.

We also testify for him
The "we" likely refers to the author of the letter, traditionally understood to be the Apostle John, and possibly his close associates. Their testimony adds weight to Demetrius's reputation, as it comes from respected leaders within the early church. This endorsement is significant, as it reflects the communal nature of early Christian witness and the importance of accountability and mutual affirmation among believers, as seen in Acts 15:25-27.

and you know that our testimony is true
The assurance that "our testimony is true" underscores the credibility and authority of the author. This echoes John's emphasis on truth throughout his writings (John 21:24). The recipients of the letter are reminded of the trustworthiness of the apostolic witness, which is foundational for the faith and practice of the early church. This statement reinforces the reliability of the message and the integrity of those who bear it, encouraging the readers to accept and act upon the commendation of Demetrius.

I have many things to write to you
This phrase indicates the Apostle John's deep personal connection and ongoing communication with the recipient, likely Gaius. It reflects the personal nature of early Christian correspondence, where leaders often had much to convey to their fellow believers. The phrase suggests that the letter is part of a larger conversation, emphasizing the importance of personal relationships in the early church. This aligns with other epistles where Paul and other apostles express a desire to share more in person (e.g., Romans 15:23-24, 1 Corinthians 16:5-7).

but I would prefer not to do so with pen and ink
John's preference for face-to-face communication highlights the limitations of written correspondence in conveying the full depth of his message and emotions. In the ancient world, personal visits were highly valued for their immediacy and relational depth, as seen in 2 John 1:12, where John expresses a similar sentiment. This preference underscores the importance of community and personal interaction in the early church, reflecting the incarnational aspect of the Christian faith, where presence and personal engagement are vital. The use of "pen and ink" also provides a glimpse into the writing materials of the time, which were less convenient than modern methods, further emphasizing the value of direct communication.

Instead, I hope to see you soon and speak with you face to face.
John expresses a personal desire to visit and communicate directly, highlighting the importance of personal fellowship in the early church. This reflects the value placed on direct communication and community, as seen in Acts 2:42, where believers devoted themselves to fellowship. The phrase "face to face" underscores the intimacy and authenticity of personal interaction, contrasting with the limitations of written correspondence. This desire for personal connection is a recurring theme in John's letters, emphasizing the relational nature of the Christian faith.

Peace to you.
The greeting of peace, or "shalom," is deeply rooted in Jewish tradition and reflects a holistic sense of well-being, encompassing spiritual, physical, and communal harmony. This blessing is consistent with Jesus' own words in John 14:27, where He offers His peace to His disciples. It signifies not just the absence of conflict but the presence of God's favor and blessing. In the context of the early church, this peace was crucial for maintaining unity amidst external persecution and internal challenges.

The friends here send you greetings.
This phrase indicates the strong network of relationships within the early Christian communities. The term "friends" suggests a bond deeper than mere acquaintances, reflecting the familial nature of the church. This communal aspect is echoed in Romans 16, where Paul sends numerous personal greetings, illustrating the interconnectedness of believers across different regions. The sending of greetings also serves to strengthen ties and encourage mutual support among the scattered churches.

Greet each of our friends there by name.
John's instruction to greet each friend by name highlights the personal care and attention given to individual members of the church. This practice of naming individuals is seen throughout the New Testament, such as in Paul's letters, where he often mentions specific people (e.g., Romans 16). It underscores the value of each person within the body of Christ and the importance of personal acknowledgment and encouragement. This personal touch reflects the shepherd-like care that leaders were encouraged to have for their congregations, as seen in 1 Peter 5:2-3.