3 John
Introduction to 3 John
The Third Epistle of John, the shortest book in the New Testament by word count, is a powerful personal letter from the Apostle John. Unlike 1 John, which is a general epistle, and 2 John, which is addressed either to a local church or possibly a specific woman, 3 John is addressed to an individual—Gaius, a beloved believer known for his faithfulness and hospitality.
Though brief, this letter provides timeless instruction on truth, discernment, and the practical outworking of Christian love—especially in the context of church leadership and missions support. It stands as a necessary complement to 2 John: while 2 John warns against showing hospitality to heretics, 3 John commends the believer who supports faithful teachers. The two letters together provide a balanced theology of Christian fellowship—guard the truth from error (2 John), and support those who walk in it (3 John).
The key personalities in 3 John are:
Gaius – A faithful Christian leader, beloved by John, known for his hospitality and adherence to the truth.
Diotrephes – A divisive and arrogant man who rejects apostolic authority and refuses to receive faithful brethren. He serves as a sobering warning about pride and factionalism in the church.
Demetrius – Likely the bearer of the letter, he is commended by John as having a good testimony and walking in the truth.
The overarching theme of the letter is this: a call to faithful love rooted in truth, lived out in how we treat the brethren, especially those who labor in the Gospel. John again drives home the idea that truth and love are not in competition. True Christian love is not naïve; it discerns between those who should be supported and those who should be rebuked.
For a pastor, elder, or any church leader, 3 John is critical. It presents an apostolic blueprint for supporting godly leadership, warning against prideful usurpers, and commending those who walk in the truth with humility. In an age when celebrity pastors and spiritual manipulators abound, the message of 3 John is more timely than ever.
Key Verse: “Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God.” – 3 John 1:11 (NKJV)
Following Good Examples
As Adam Clarke once noted, “It has been the lot both of the minor prophets and the minor epistles to be generally neglected; for with many readers, bulk is everything; and, no magnitude, no goodness.” Third John stands as one of those often-overlooked treasures—short in length, yet full of powerful instruction. This epistle presents a striking portrait of the early church’s challenges and commendations, contrasting godly leadership and hospitality with the dangers of pride and resistance to apostolic authority.
A. Greeting and Introduction
3 John 1:1 (NKJV):
"The Elder, To the beloved Gaius, whom I love in truth:"
The author identifies himself simply as “The Elder.” While unnamed, the early church unanimously recognized this as the Apostle John. His advanced age, position of authority, and personal tone all match the internal and external testimony of authorship. As in 2 John, he does not refer to himself by name—possibly due to persecution or simply because his identity was well known to the recipient.
“To the beloved Gaius” introduces us to the letter’s addressee. Gaius was a common Roman name, so it is difficult to determine if he is the same Gaius mentioned in Acts 19:29, Acts 20:4, Romans 16:23, or 1 Corinthians 1:14. What matters more is his testimony. He is described by John as “beloved” and “loved in truth.” This is not emotionalism—it is agapē love rooted in shared commitment to the truth of Christ. Love and truth, as always in John’s writings, are inseparably linked.
3 John 1:2–4 (NKJV):
"Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers. For I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth. I have no greater joy than to hear that my children walk in truth."
John begins with a blessing that blends both practical and spiritual care. The word translated "prosper" (euodousthai) literally means “to have a good journey.” It was a standard greeting in letters of the time, but John imbues it with rich spiritual depth. He desires that Gaius prosper physically “just as your soul prospers.” This implies that Gaius’s spiritual life was already flourishing, serving as the standard for the rest of his well-being.
Some have misused this verse to teach a guaranteed prosperity gospel—that health and wealth are always promised in this life. But John’s prayer is not a blanket guarantee; it is a gracious wish. God certainly delights in blessing His children, but Scripture is clear that He often uses trial and lack to produce eternal fruit (2 Corinthians 4:17). The true prosperity here is the soul's vitality—the inward, unseen life of communion with Christ.
John then commends Gaius for his faithful walk. Others had come and testified of “the truth that is in you,” and that he “walks in the truth.” This is more than doctrinal accuracy; it is doctrinal integrity lived out. To “walk in truth” means to let the truth shape your life. As Spurgeon said, “To walk in truth means more than living with correct doctrine. His joyous survey did include their orthodoxy in creed, but it reached far beyond.”
To walk in truth is to live in alignment with what you claim to believe. If you say you are forgiven, then walk like one who is forgiven. If you claim to be a child of God, then walk as royalty under divine adoption. This kind of walk is not hidden—it’s visible, evident, and causes others to speak of your testimony without being prompted.
John closes this section with a deeply pastoral note: “I have no greater joy than to hear that my children walk in truth.” These “children” are likely spiritual children—those brought to faith or discipled under John’s influence. For any true servant of God, there is no deeper joy than seeing spiritual fruit remain and grow. It’s not numbers, not fame, not applause—it’s the continued faithfulness of the flock that brings joy to a shepherd’s heart.
B. Learning from Good and Bad Examples
1. Gaius: A Good Example of Faithful Hospitality and Partnership in the Gospel
3 John 1:5–8 (NKJV):
"Beloved, you do faithfully whatever you do for the brethren and for strangers, who have borne witness of your love before the church. If you send them forward on their journey in a manner worthy of God, you will do well, because they went forth for His name’s sake, taking nothing from the Gentiles. We therefore ought to receive such, that we may become fellow workers for the truth."
John praises Gaius for embodying Christian love—not merely in sentiment, but in sacrificial action. The phrase “you do faithfully whatever you do” acknowledges the consistency and reliability of his service. Gaius’ ministry of hospitality was directed not only to the brethren he knew, but even to strangers—visiting ministers or missionaries. This was no small thing in the early church. Traveling evangelists were dependent on the support of local believers, as they often refused money from unbelievers so as not to tarnish the integrity of the Gospel.
Gaius's acts of kindness were not performed in secret. Those who had received his generosity “borne witness of [his] love before the church.” His testimony was public and commendable, providing a model for all believers to follow. As Jesus declared in Matthew 25:21, “Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.”
To “send them forward on their journey in a manner worthy of God” implies more than just assistance—it calls for generosity that reflects the glory of God Himself. It means giving our best. Not half-hearted, not last-minute leftovers, but hospitality marked by excellence and spiritual intentionality.
The reason is clear: “they went forth for His name’s sake, taking nothing from the Gentiles.” These missionaries were not peddlers of religion seeking gain from pagans. They bore the name of Christ and went without worldly support, choosing instead to trust God’s provision through His people. This aligns with the biblical principle in 1 Samuel 30:24, where David declared that those who stayed behind to guard supplies would share equally in the reward with those who fought. Likewise, those who support Gospel laborers become “fellow workers for the truth.”
Christ confirms this principle in Matthew 10:40–42, “He who receives you receives Me, and he who receives Me receives Him who sent Me… And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.” Gaius was one such man who received and supported the servants of Christ well—and John affirms that such support is eternally significant.
2. Diotrephes: A Bad Example of Pride and Rebellion Against Authority
3 John 1:9–11 (NKJV):
"I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us. Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church. Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God."
Here, John exposes a man who stands in direct contrast to Gaius. Diotrephes was a man puffed up with pride—“who loves to have the preeminence among them.” The Greek word here implies a self-seeking desire to be first. Pride was the root of his rebellion. He refused apostolic authority, rejected John’s letter, and refused fellowship to those whom John had approved. This is the very spirit of Satan—echoing Isaiah 14:14, “I will ascend above the heights of the clouds, I will be like the Most High.”
Diotrephes was guilty of gossip (“prating against us with malicious words”), control (“does not receive the brethren”), and abuse of power (“putting them out of the church”). His behavior illustrates what happens when a church leader seeks personal control instead of Christ’s lordship. Rather than building the body, Diotrephes became a divisive tyrant.
John’s rebuke is sharp, and rightly so. As Paul instructed in Romans 16:17, “Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them.” John does not call for hasty discipline, but he warns that if he comes, he will deal with it directly.
This is not unloving—it is biblical accountability. John calls the church to discernment, stating plainly: “Do not imitate what is evil, but what is good.” The moral character of our actions reflects the spiritual condition of our hearts: “He who does good is of God, but he who does evil has not seen God.” Diotrephes’ conduct revealed that he had no true knowledge of God, despite whatever position he held in the church.
3. Demetrius: Another Example of a Godly Man
3 John 1:12 (NKJV):
"Demetrius has a good testimony from all, and from the truth itself. And we also bear witness, and you know that our testimony is true."
As a final commendation, John presents Demetrius—a brother whose life stands as a confirmation of truth. He is described as having “a good testimony from all,” meaning his reputation was publicly known and affirmed. Moreover, his life aligned with Scripture—it was verified “by the truth itself.” In other words, the objective Word of God confirmed the subjective reports of his character.
John adds his own apostolic witness to that of others: “And we also bear witness, and you know that our testimony is true.” This threefold affirmation is powerful—Demetrius had a godly reputation among men, consistency with the Word of God, and the endorsement of an apostle. Whether Demetrius was the letter-bearer or a minister sent to Gaius for care, he is held up as a man to receive and emulate.
C. Conclusion
1. John’s Desire for Face-to-Face Fellowship
3 John 1:13–14a (NKJV):
"I had many things to write, but I do not wish to write to you with pen and ink; but I hope to see you shortly, and we shall speak face to face."
John brings the letter to a close with a personal note, expressing that there was much more he could have said. However, he deliberately restrained himself, preferring to wait until he could converse “face to face.” This reflects not a deficiency in his communication, but a prioritization of personal fellowship over written correspondence.
While we benefit today from the words he did put to ink, John himself yearned for real presence and eye-to-eye conversation. This echoes his conclusion in 2 John 1:12 (NKJV), “Having many things to write to you, I did not wish to do so with paper and ink; but I hope to come to you and speak face to face, that our joy may be full.”
John’s approach reminds us of the power of personal fellowship in the body of Christ. The New Testament model of discipleship, encouragement, and rebuke was deeply relational. In-person interactions allowed for nuance, compassion, discernment, and spiritual edification in ways that go beyond what any letter or email can achieve. Though technology has changed, the principle remains: the most effective and fruitful ministry is still person-to-person.
This also reflects the incarnational nature of Christianity itself—God did not merely send a message; He sent His Son. John 1:14 (NKJV) declares, “And the Word became flesh and dwelt among us, and we beheld His glory.” As Christ embodied truth and dwelt among His disciples, so too should believers today prefer embodied fellowship whenever possible.
2. The Benediction of Peace and Personal Affection
3 John 1:14b (NKJV):
"Peace to you. Our friends greet you. Greet the friends by name."
John ends with a blessing of peace—“Peace to you.” This is especially striking given the context of the letter, which included mention of opposition and conflict from Diotrephes. Despite the contention, John extends this blessing with confidence. Peace is not dependent on circumstances but is a supernatural fruit of the Spirit, available to all believers through Christ.
Philippians 4:7 (NKJV) says, “And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” John’s desire is not just for the cessation of hostilities, but for the abiding inner peace that comes from right standing with God and harmonious fellowship with fellow believers.
The mention of “friends” greeting Gaius and the exhortation to “greet the friends by name” highlights the deeply personal and communal nature of the early church. Christians were not nameless participants in a vague religious movement—they were part of a spiritual family. Each person mattered. Each had a name. Each had a testimony.
This aligns with the theology of personal accountability and covenantal love emphasized throughout Scripture. Romans 16 is filled with personal greetings, name by name, demonstrating the high value the apostles placed on personal relationships within the body of Christ.
This closing also provides an implicit application: we must not allow doctrinal purity or theological rigor to crowd out genuine Christian affection and connection. Even while warning against false teachers and confronting Diotrephes, John does not forget to affirm the love and fellowship shared among the faithful.
Summary and Theological Reflection
The Book of 3 John serves as both an encouragement and a warning to the local church. Through the contrasting examples of Gaius, Diotrephes, and Demetrius, John affirms the virtues of hospitality, humility, and faithfulness to the truth. At the same time, he rebukes the dangers of pride, authoritarianism, and slander within church leadership.
This short epistle reminds us that truth and love must walk hand in hand. Faithfulness to the truth is not license for pride or divisiveness, and love is not an excuse for doctrinal compromise. The faithful believer, like Gaius, uses his resources to support Gospel laborers, walks in the truth, and maintains both purity and peace in the house of God.
John’s conclusion—his desire for face-to-face fellowship and his blessing of peace—encourages every believer to value personal ministry and relational integrity. May we likewise be found faithful.
