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The Third Epistle of John] This title, like that of the Gospel and of the other two Epistles, is not original, and is found in various forms, the most ancient being the simplest, 1. Of John T; 2. Third Epistle of John 3. Third Catholic Epistle of John 4. Third Catholic Epistle of the Apostle John. This letter has still less reason than the second to be styled ‘Catholic’ or ‘General.’ The Second Epistle may possibly be addressed to a local Church and be intended to be encyclical; but beyond all reasonable doubt this one is addressed to an individual.

1. The Address

2. This Epistle, like the Second, and most others in N.T., has a definite address, but of a very short and simple kind: comp. James 1:1. It has no greeting, properly so called, the prayer expressed in 3 John 1:2 taking its place.

The Elder] See on 2 John 1:1. From the Apostle’s using this title in both Epistles we may conclude that he commonly designated himself thus. If not, it is additional evidence that the two letters were written about the same time: see on 3 John 1:13-14.

unto the wellbeloved Gaius] More exactly, to Gaius the beloved: the epithet is the same word as we have had repeatedly in the First Epistle (1 John 2:7, 1 John 3:2; 1 John 3:21, 1 John 4:1; 1 John 4:7; 1 John 4:11) and have again in 3 John 1:2; 3 John 1:5; 3 John 1:11. The name Gaius being perhaps the most common of all names in the Roman Empire, it is idle to speculate without further evidence as to whether the one here addressed is identical with either Gaius of Macedonia (Acts 19:29), Gaius of Derbe (Acts 20:4), or Gaius of Corinth (Romans 16:23). See Introduction, Chap. IV. sect. ii. pp. 60, 61.

whom I love in the truth] Better, whom I love in truth: see on 2 John 1:1. This is not mere tautology after ‘the beloved;’ nor is it mere emphasis. ‘The beloved’ gives a common sentiment respecting Gaius: this clause expresses the Apostle’s own feeling. There is no need, as in the Second Epistle, to enlarge upon the meaning of loving in truth. In this letter the Apostle has not to touch upon defects which a less true love might have passed over in silence.

2–4. Personal Good Wishes and Sentiments

2. I wish above all things that] Rather, I pray that in all respects; literally, concerning all things. It might well surprise us to find S. John placing health and prosperity above all things; and though the Greek phrase (περὶ πάντων) has that meaning sometimes in Homer, yet no parallel use of it has been found in either N.T. or LXX.

prosper] The word (εὐοδούσθαι) occurs elsewhere in N.T. only Romans 1:10 and 1 Corinthians 16:2, but is frequent in LXX. Etymologically it has the meaning of being prospered in a journey, but that element has been lost in usage, and should not be restored even in Romans 1:10.

and be in health] Bodily health, the chief element in all prosperity: Luke 7:10; Luke 15:27; comp. Luke 5:31. We cannot conclude from these good wishes that Gaius had been ailing in health and fortune: but it is quite clear from what follows that ‘prosper and be in health’ do not refer to his spiritual condition, and this verse is, therefore, good authority for praying for temporal blessings for our friends. In the Pastoral Epistles ‘to be in health’ (ὑγιαίνειν) is always used figuratively of faith and doctrine.

The order of the Greek is striking, ‘all things’ at the beginning being placed in contrast to ‘soul’ at the end of the sentence: in all things I pray that thou mayest prosper and be in health, even as prospereth thy soul. The verse is a model for all friendly wishes of good fortune to others.

3. For] ‘I know that thy soul is in a prosperous condition, for I have it on good authority.’

I rejoiced greatly] See on 2 John 1:4. This cannot so well be the epistolary aorist, but rather refers to the definite occasions when information was brought. Of course if ‘rejoiced’ becomes present as epistolary aorist, ‘came’ and ‘bare witness’ must be treated in like manner.

testified of the truth that is in thee] Better, bare witness (see on 1 John 1:2) to thy truth (see on 3 John 1:6). The whole, literally rendered, runs thus; For I rejoiced greatly at brethren coming and witnessing to thy truth. John 5:33 is wrongly quoted as a parallel. There the Baptist ‘hath borne witness to the truth,’ i.e. to the Gospel or to Christ. Here the brethren bare witness to Gaius’s truth, i.e. to his Christian life, as is shewn by what follows. The ‘thy’ is emphatic, as in 3 John 1:6; perhaps in contrast to the conduct of Diotrephes. Comp. Luke 4:22.

even as thou walkest in the truth] Omit ‘the,’ as in 2 John 1:4. This is part of what the brethren reported, explaining what they meant by Gaius’s truth.

4. I have no greater joy] In the Greek ‘greater’ is put first for emphasis, and this is worth preserving; Greater joy have I none than this. ‘Joy’ should perhaps rather be grace (χάριν) i.e. favour from God. The Greek for ‘greater’ is a double comparative (μειζοτέραν), like ‘lesser’ in English. In Ephesians 3:8 we have a comparative superlative. Such things belong to the later stage of a language, when ordinary forms are losing their strength. ‘Than this’ is literally ‘than these,’ where ‘these’ either means ‘these joys,’ or more likely ‘these things,’ viz. the frequent reports of the brethren. Comp. John 15:13.

to hear that my children walk in truth] Better, as R. V., to hear of my children walking in the truth. Similarly in Acts 7:12; ‘When Jacob heard of corn being in Egypt.’ ‘My children’ means in particular members of the Churches in Asia which were under S. John’s Apostolic care.

5–8. Gaius praised for his Hospitality: Its special Value

5. Beloved] The affectionate address marks a new section (comp. 3 John 1:3; 3 John 1:11), but here again the fresh subject grows quite naturally out of what precedes, without any abrupt transition. The good report, which caused the Apostle such joy, testified in particular to the Christian hospitality of Gaius.

thou doest faithfully] So the Vulgate; fideliter facis: Wiclif, Tyndale, and other English Versions take the same view. So also Luther: du thust treulich. The Greek is literally, thou doest a faithful (thing), whatsoever thou workest (same verb as is rendered ‘wrought’ in 2 John 1:8) unto the brethren: which is intolerably clumsy as a piece of English. R.V. makes a compromise; thou doest a faithful work in whatsoever thou doest; which is closer to the Greek than A.V., but not exact. ‘To do a faithful act’ (πιστὸν ποιεῖν) possibly means to do what is worthy of a faithful man or of a believer, ostendens ex operibus fidem (Bede); and ‘to do faithfully’ expresses this fairly well: thou doest faithfully in all thou workest towards the brethren. But this use of πιστὸν ποιεῖν is unsupported by examples, and therefore Westcott would translate Thou makest sure whatsoever thou workest; i.e. ‘such an act will not be lost, will not fail of its due issue and reward’. The change of verb should at any rate be kept, not only on account of 2 John 1:8, but also of Matthew 26:10, where ‘she hath wrought a good work upon Me’ (εἰργάσατο εἰς ἐμέ) is singularly parallel to ‘thou workest toward the brethren’ (ἐργάσῃ εἰς τοὺς ἀδελφούς).

and to the strangers] The true text (אABC) gives, and that strangers (καὶ τοῦτο ξένους); i.e. towards the brethren, and those brethren strangers. Comp. 1 Corinthians 6:6; Php 1:28; Ephesians 2:8. The brethren and the strangers are not two classes, but one and the same. It enhanced the hospitality of Gaius that the Christians whom he entertained were personally unknown to him: Fideliter facis quidquid operaris in fratres, et hoc in peregrinos. Comp. Matthew 25:35.

6. Which have borne witness of thy charity] Rather, as R.V., Who hare witness to thy love. There is no need here to turn the aorist into the perfect; and certainly in S. John’s writings (whatever may be our view of 1 Corinthians 13) ἀγάπη must always be rendered ‘love.’ In a text like this, moreover, ‘charity’ is specially likely to be understood in the vulgar sense of almsgiving.

before the church] Probably at Ephesus; but wherever S. John was when he wrote the letter. Only in this Third Epistle does he use the word ‘church.’

whom … thou shalt do well] The verb comes immediately after the relative in the Greek, and may as well remain there; whom thou wilt do well to forward on their journey: literally, whom thou wilt do well having sent on. The word for ‘send on’ or ‘forward’ occurs Acts 15:3; Acts 20:38; Acts 21:5; Romans 15:24; 1 Corinthians 16:6; 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13. There would be abundant opportunity in the early Church for such friendly acts; and in telling Gaius that he will do a good deed in helping Christians on their way the Apostle gently urges him to continue such work. Comp. Php 4:14; Acts 10:33.

after a godly sort] This is vague and rather wide of the Greek, which means, worthily of God (R.V.), or, in a manner worthy of God (Rhemish), or as it beseemeth God (Tyndale and Genevan). ‘Help them forward in a way worthy of Him whose servants they and you are.’ Comp. 1 Thessalonians 2:12; Colossians 1:10.

7. Because that for his Name’s sake] Much more forcibly the true text (אABCKL), For for the sake of the Name: the ‘His’ is a weak amplification in several versions. A similar weakening is found in Acts 5:41, which should run, ‘Rejoicing that they were counted worthy to suffer dishonour for the Name.’ ‘The Name’ of course means the Name of Jesus Christ: comp. James 2:7. This use of ‘the Name’ is common in the Apostolic Fathers; Ignatius, Eph. iii., vii.; Philad. x.; Clem. Rom. ii., xiii.; Hermas, Sim. viii. 10, ix. 13, 28.

they went forth] Comp. Acts 15:40.

taking nothing of the Gentiles] Hence the necessity for men like Gaius to help. These missionaries declined to ‘spoil the Egyptians’ by taking from the heathen, and therefore would be in great difficulties if Christians did not come forward with assistance. We are not to understand that the Gentiles offered help which these brethren refused, but that the brethren never asked them for help. ‘The Gentiles’ (οἱ ἐθνικοί) cannot well mean Gentile converts. What possible objection could there be to receiving help from them? Comp. Matthew 5:47; Matthew 6:7; Matthew 18:17, the only other places where the word occurs. There was reason in not accepting money or hospitality at all, but working for their own living, as S. Paul loved to do. And there was reason in not accepting help from heathen. But there would be no reason in accepting from Jewish converts, but not from Gentile ones.

Some expositors render this very differently. ‘For for the Name’s sake they went forth from the Gentiles, taking nothing;’ i.e. they were driven out by the heathen, penniless. But ‘went forth’ is too gentle a word to mean this; and the negative (μηδέν not οὐδέν) seems to imply that it was their determination not to accept anything, not merely that as a matter of fact they received nothing. For ‘receive from’ in a similar sense comp. Matthew 17:25.