Down to Earth But Heavenly Minded

What does 3rd John Chapter 1 mean?

Third John consists of only 15 total verses (14 in some translations). It is the second-shortest book in the Bible. Only 2 John has fewer verses, at 13. This sometimes leads to confusion over verses. In truth, there are no “chapters” in 3 John, but it would be confusing to refer to verses as 3 John 1, 3 John 2, etc. So, to make things easier, verses are labelled as if they are in the “first” chapter of the book.

Verse 1 begins with an introduction from “the elder,” traditionally the apostle John. He writes to Gaius, whom he loves “in truth.” Truth is mentioned six times in these 15 verses.

Verses 2–8 highlight the positive traits of Gaius. He treats “the brethren,” traveling Christian teachers, well (3 John 1:5) and they speak highly of him among the churches (3 John 1:6). Such traveling teachers serve “for the sake of the Name” and receive no financial support from Gentiles (3 John 1:7). They are to be supported by “us” as missionaries or messengers of the truth (3 John 1:8).

Verses 9–10 speak of the evil influence of Diotrephes, a prideful church leader who disregarded the authority of Gaius and John (3 John 1:9). John hoped to personally visit to speak against him and the ungodly actions Diotrephes had committed against God’s people (3 John 1:10).

Verses 11–12 mention a third individual named Demetrius. Believers are to imitate good, not evil (3 John 1:11). Demetrius has a good testimony from all people as well as “from the truth itself” (3 John 1:12). John also spoke well of him.

Verses 13–15 offer a short conclusion. John wants to meet “face to face” (3 John 1:13–14) and offers a closing benediction of peace, saying those with him send greetings and to greet their common friends by name.

Chapter Context
Third John is a short letter from the apostle John to a fellow Christian, Gaius. John emphasizes the importance of “truth,” which is mentioned a half-dozen times. The passage highlights the need for Christians to support each other, so that missionaries and evangelists don’t depend on the support of non-believers. John’s words also speak against church leaders who are more interested in reputation and power than submission to the truth.

Verse by Verse

Verse 1. The elder to the beloved Gaius, whom I love in truth.

This opening verse follows the common format of ancient letter writing. It includes the author, the recipient, and a brief introduction. This letter is from “the elder.” From the earliest days of Christianity, this has been accepted as John the apostle. As is typical of John, though, his name is not specifically mentioned in the letter. John calls Gaius “whom I love in truth,” and truth is a common theme in this short letter.

The recipient is “the beloved (or ‘dear friend’) Gaius.” The name Gaius was common in the first century and is also seen in Acts 19:29, Acts 20:4, Romans 16:23, and 1 Corinthians 1:14. However, it is unlikely that all of these were the same person. Though little is known of this Gaius, he was clearly well known by the apostle John, and was a man committed to sharing the truth of the Lord with others. He was commended for helping traveling evangelists and helping others grow spiritually.

Context Summary
Third John 1:1–8 introduces the writer as “the elder,” which tradition says is the apostle John. It specifies that the letter is meant for Gaius, who is praised for his positive reputation. In particular, Gaius is applauded for caring for missionaries and other traveling Christians. This is especially important to John, so those preaching the truth aren’t dependent on the support of non-believers.

Verse 2. Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul.

Three times, John uses the theme of “goodness” or “wellness.” First is general encouragement; the same phrase which starts this verse was used to introduce Gaius in 3 John 1:1. Second, John prays a general blessing. Then, he appeals for the health of Gaius. We don’t know for sure that Gaius had specific health concerns which would require prayer. One possibility is that Gaius was elderly. The apostle John was quite old by the time he wrote this letter, and Gaius might have been of a similar age. John seems to have known him for some time, and speaks of his church members as children (3 John 1:4). Third, John spoke specifically about Gaius’s spiritual maturity. John loved him (3 John 1:1), spoke well of those he led in his church (3 John 1:3–4), and commended his work (3 John 1:5–8).

Verse 3. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth.

“Truth” is mentioned first in verse 1, then twice more here. First, John rejoices about truth: believers who had visited Gaius and his congregation spoke well of the situation in this church. Second, John states Gaius walked in truth. This is from the Greek word alētheia, meaning “actual, real, and objectively accurate.” Gaius was an example to those he led. John observed that his church members followed the model set before them by Gaius. Truth is not something only to know, but something we “walk” or practice. The importance of a good example is a major theme of 3 John, and a common one for the apostle John’s writings. He shares very similar words in 2 John 1:1–4 and mentions truth nine times in 1 John. The gospel of John mentions truth more than 20 times.

Verse 4. I have no greater joy than to hear that my children are walking in the truth.

John not only approves of Gaius’s leadership, he says, “I have no greater joy than this, to hear of my children walking in the truth.” Gaius would have taken great comfort in John’s words, especially in light of the difficult actions of Diotrephes (3 John 1:9–10). John speaks of joy in his other two letters (1 John 1:4; 2 John 1:12) and often specifically includes that word in his record of the teachings of Jesus (John 3:29; John 15:11; John 16:20–24; John 17:13). It is unclear whether John considers Gaius as one of the “children” mentioned, or if these children are the congregation Gaius leads. In either case, John rejoices—believers are living according to God’s truth despite difficult times! Whatever problems may be caused by poor examples such as Diotrephes, men like Gaius and Demetrius are leading these believers well.

Verse 5. Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are,

John called Gaius “beloved,” or “dear friend,” for a third time in this verse. John rarely uses the Greek word pistos, meaning “trusty or faithful,” using it only here, in 1 John 1:9, and John 5:4. This is high praise from the apostle John. The efforts in question are Gaius’s hospitality for fellow believers, even those who are strangers. Though Gaius didn’t personally know them, he treated them like family. These traveling Christians spoke highly of him to John and to others (3 John 1:6). By this time, most (if not all) of the original apostles had died. John would have been the only one left. Traveling evangelists and teachers were taking on a greater role in bringing Christian teachings to new places. Gaius led an existing church, and was known to those who visited him as a great host and godly man.

Verse 6. who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God.

John received reports about the love Gaius had shown to fellow believers. These were mostly traveling Christians. Apparently, Gaius not only treated them well, but shared resources with them. Even though they were not close friends or family, they were cared for. Through housing, food, or money, Gaius and his congregation were supporting many traveling teachers and missionaries. John commended these actions. In 3 John 1:7–8 John gives further reasons why their support is so important. One reason, given in verse 7, is so that the work of God won’t depend on support from non-believers. Christians ought to care about the spread of the gospel, and the support of those who work for it. John will go on to give both a negative (3 John 1:9–10) and a positive example of church leaders later in this letter (3 John 1:11–12).

Verse 7. For they have gone out for the sake of the name, accepting nothing from the Gentiles.

John defines these traveling Christian teachers by two traits. First, these missionaries had the right motives. The name” of Jesus was their reason for serving and traveling. They were not motivated by fame, pride, or greed. False teachers would travel so they could benefit from the resources of others. In contrast, godly men served from a strong sense of calling. John also refers to their financial sacrifices. The Greek word ethnikos is translated here as “Gentiles,” or “pagans,” but is uncommon in the New Testament. It is only used here, in Matthew 5:47, Matthew 6:7, and Matthew 18:17. The term is very generic, but in this context almost certainly refers to non–believers. Most of the Christians where Gaius lived were likely non–Jewish (literally “Gentiles”). The traveling teachers took no money from non–believers for their work, but relied on Christians in local churches for support.

Verse 8. Therefore we ought to support people like these, that we may be fellow workers for the truth.

These traveling teachers served Christ and depended on others for their support (3 John 1:7). So, they deserved the assistance of fellow Christians. However, 2 John 1:10–11 warns against giving this backing to false teachers. Supplying a person’s work means endorsing their message—giving that support to ungodly teachers is damaging to the spread of the gospel. Actively opposing a false teacher may be difficult, for some believers, but it is relatively simple to withhold support. On the other hand, aiding true missionaries makes us “fellow workers with the truth.” Our help makes us partners with them in spreading the gospel and biblical teachings. This application continues today; missionaries depend on the generosity of many believers to help them take the Christian message into new and difficult contexts.

Verse 9. I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority.

Verses 9 and 10 transition from praise of Gaius and godly teachers, to a condemnation of the actions of Diotrephes. According to this verse, John had written about him at least once before. However, the problem had continued. Diotrephes offers an example of an ungodly leader in two ways. First, he was prideful. He may have begun as an encouraging leader, yet let leadership go to his head. Second, Diotrephes did not acknowledge the leadership of other godly people. Instead of serving as one among a team of leaders, he sought to be the only leader. He went so far as to speak and work against other leaders he saw as a threat to his position (3 John 1:10).

Context Summary
Third John 1:9–10 condemns the behavior of a man named Diotrephes. Power and prestige were more important to this man than truth. His actions are the exact opposite of Gaius, to whom the letter is written. John praises Gaius for his hospitality, but seems eager to see Diotrephes face-to-face, so he can counter his harmful conduct. Preaching the truth sometimes involves countering those who corrupt it.

Verse 10. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

John clearly plans to come to Gaius’s church, in person. His intent is to address the issue of Diotrephes mentioned in verse 9. Three more problems with this man are brought up. Diotrephes is a gossip, slandering the apostle John and others. Second, Diotrephes rejects the same traveling Christians whom Gaius supported (3 John 1:5). This malicious lack of hospitality was seen as a sin. Third, Diotrephes wants total control of church leadership. Anyone who opposes his decisions is threatened with being thrown out of the church. These traits are dangerous, and unacceptable, in one who claims to be a leader in the church.

Verse 11. Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God.

In verse 11, John summarizes the proper response to dealing with evil, such as the works of Diotrephes (3 John 1:9–10). First, he warns not to imitate evil, but good. These words resemble Paul’s from Romans 12:21. Evil exists, but it’s not something believers should join, or mimic. Instead, believers are to imitate what is good, and overcome evil that way. This includes avoiding things like violence, revenge, or hate. Instead, we are to use forgiveness, love, and truth. Second, doing good deeds is evidence of a person’s Christian faith. While only God sees the heart, and knows who is truly saved, those who do good show evidence of salvation. Those who do evil things are giving evidence that they are lost.

Context Summary
Third John 1:11–14 (15) encourages Gaius to follow good examples. In the previous verses, John condemned the actions of a man named Diotrephes. Rather than being arrogant and unwelcoming, Gaius is to follow those who seem to have “seen God.” One of these may be Demetrius, who is mentioned immediately afterwards. Third John not only emphasizes “truth,” but the importance of copying godly behaviors, not evil ones. This passage concludes his letter.

Verse 12. Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.

Demetrius is mentioned in just this one verse of the Bible, yet it is rich in impact! First, Demetrius was widely known among believers as a godly man. Second, his life was consistent with God’s truth. Third, Demetrius received praise from Christian leaders, including the apostle John himself. In a society where oral testimony held strong value, John’s affirmation was a glowing endorsement of Demetrius’s spiritual success. Even today, the endorsement of another Christian leader serves as strong evidence of a godly life. The example of Demetrius is a stark contrast to that of Diotrephes (3 John 1:9–10), who is not to be imitated. In fact, his actions are so harmful that even the elderly apostle John plans to come and confront him face-to-face.

Verse 13. I had much to write to you, but I would rather not write with pen and ink.

John begins a three-verse conclusion to this brief letter. John could have written much more than he did. This is only one of five New Testament books by John, and he likely wrote much material which was not included in the Bible. Yet extensive detail is not John’s goal in this particular letter. He appears to focus on encouraging Gaius (3 John 1:1–8), speaking against Diotrephes (3 John 1:9–10), and encouraging Demetrius (3 John 1:11–12). John may have also wanted to say more about Demetrius, a man well known to John but perhaps not well known to Gaius, since John takes time to certify his character. Another reason for the short letter is John’s plans to personally visit Gaius. At that time, a feather was dipped into ink in order to write a letter.

Verse 14. I hope to see you soon, and we will talk face to face. [15]Peace be to you. The friends greet you. Greet the friends, each by name.

John plans to personally visit Gaius and his congregation. This short note introduces what John wants to discuss in person (3 John 1:13). This explains why 3 John is so brief, and suggests its time frame. Third John would have been written when a church was more likely to be visited by a traveling teacher than an apostle. John was not yet on the island of Patmos, where he penned Revelation. This suggests some time around AD 80, after Domitian was emperor and John wrote his other letters. John had likely been to Gaius’s church before and knew some of its members. The Greek phrase used here is stoma pro stoma, which makes no sense if translated literally into English as “mouth to mouth.” Instead, it is better translated as “face to face,” which is how John wants to discuss these issues with Gaius. Then, as now, there is a difference between remote conversations and personal contact.

Some translations move the final farewell phrase to a 15th verse. John also mentions peace in 2 John 1:3, and six times in the gospel of John (John 14:27 twice; John 16:33; John 20:19; John 20:21; John 20:26) and twice in Revelation (Revelation 1:4; Revelation 6:4).

Book Summary
Third John consists of just one chapter. This is a short letter from the apostle John to a fellow believer, Gaius. “Truth” is mentioned six times in this book’s brief 15 verses. Gaius is praised for his commitment to Christian service. At the same time, John condemns the actions of Diotrephes, a church member causing problems. After mentioning the good reputation of a man named Demetrius, John closes his letter in the hope of coming to see Gaius face-to-face. This upcoming meeting seems to be why the letter is so short.

End of Chapter 1 and the Book of 3rd John.

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