Tag: Gaius

INTRODUCTION

Consisting of just 219 Greek words 3 John is the shortest book in the New Testament. With 245 Greek words, 2 John is the next shortest. These two books by the same author share some similarities. They both appear to be personal letters addressed to individuals, from someone calling himself ‘the elder.’ 2 John is addressed to an anonymous lady and her children and 3 John to a man called Gaius. In each case, however, the content seems to be aimed at a wider readership. They have the same structure, similar conclusions and have ‘truth’ and ‘love’ as key words.

Neither letter records the writer’s name and date of writing but authorship has traditionally been ascribed to the Apostle John and the date of writing thought to be between 80 and 95 CE. Scholars also reckon that John was based in Ephesus at that time and, as the last of the twelve apostles still living, was a senior figure in the fellowship of Christian assemblies in Asia Minor.

Both epistles deal with the topic of hospitality, but from a different angle. On the one hand, 2 John forbids extending hospitality to visiting teachers who hold faulty teaching about Jesus Christ whereas, on the other hand, 3 John encourages the provision of hospitality and material supplies to itinerant Christian workers who have ‘gone out in the Name.’ The key verse in 3 John is v. 8 as it sums up John’s message to Gaius: ‘So we ourselves should support them so that we can be their partners as they teach the truth.’ 3 John 1:8 NLT

In 2 John the emphasis is more on the home whereas in 3 John the emphasis is on the church. Indeed, it is the only one of the Johannine writings, except the Revelation, that refers to ‘church’. 2 John, with its mention of deceivers, antichrist and teaching is more concerned with doctrine. 3 John mentions three men, at least one of whom is a church leader, and focuses more on personalities.

The occasion that inspired the writing of 3 John is unknown but may perhaps be reconstructed as follows from the sparse information in the epistle. John writes a personal note to a close friend called Gaius about a serious situation that has arisen in one of the Christian assemblies in Asia Minor. Gaius is an influential and hospitable member either of that assembly or of another one nearby. By sheer force of personality a man called Diotrephes has assumed leadership of the church, is refusing to receive itinerant Christian workers and has excommunicated other members of the church who opposed or disobeyed him. John has written to the assembly about these issues but Diotrephes has rejected his communication, made it clear that John is not welcome and has been spreading malicious rumours about him. John writes to encourage Gaius in his faith and exhort him to continue to extend hospitality to Christian workers. John himself will travel to the church urgently and will sort out the problem of Diotrephes.

Third John may be divided as follows:

1-2 SALUTATION
3- 8 PROSPEROUS GAIUS – WALKING IN THE TRUTH
9-11 PREEMINENT DIOTREPHES – WITHOUT TRUTH
12 PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH
13-14 CONCLUSION

SALUTATION (1-2)

(1) Like any first century Greek letter, 3 John begins with a salutation. As in 2 John, the writer identifies himself as ‘the presbyter (elder).’ This word can refer to an older man, which John certainly was at the time of writing, but in the early church it also referred to a church leader; of which there would have been a plurality in every assembly location (Ac 14:23; 20:17; Titus 1:5).

The elder addresses the letter to one person, a certain Gaius, whom he describes as ‘well-beloved’ in v.1 and also in vv. 2, 5 and 11. There are three references to love in the first two verses. The elder loves Gaius in truth i.e. he truly or genuinely loves him. Even though there is no definite article (‘the’) it may mean that the elder loves Gaius ‘in the truth’ i.e. they are fellow-believers in the truth about Jesus Christ. There are six references to truth in the epistle: vv.1, 3 twice, 4, 8, 12.

The name Gaius (meaning ‘rejoicing’) was popular in the Roman Empire at that time which would suggest that this man was a Gentile convert. There are three other men named Gaius in the New Testament:

• Gaius of Macedonia Acts 19:29

• Gaius of Derbe Acts 20:4

• Gaius of Corinth Rom 16:23; 1 Cor 1:14

Some commentators speculate that Gaius of Corinth may have been the hospitable Gaius of 3 John since Paul says that he was his ‘host’ (Rom 16:23). That is unlikely because the Gaius in 3 John is one of the Apostle John’s converts (3 Jn 4) whereas the other three are closely associated with Paul. It would therefore seem that the Gaius of 3 John is a fourth Gaius, especially since there is no ancient tradition that links the epistle 3 John with Corinth.

(2) As in any secular letter of the time there follows a wish for the recipient’s good health and wellbeing. The verb eúchomai can mean ‘wish’ or ‘pray;’ perhaps the latter translation is more appropriate in this case. The elder addresses Gaius as ‘beloved’ (something like ‘dear friend’) and prays that Gaius may prosper (lit. be led along a good road; cp. Rom 1:10; 1 Cor 16:2) and be well even as his psyche (soul or life) is prosperous. This wish that Gaius might be as well off physically as he is spiritually may suggest that Gaius had some ongoing health problem(s).

PROSPEROUS GAIUS – WALKING IN THE TRUTH (3- 8)

(3) Having stated in v.2b that Gaius’ soul prospers, the elder proceeds to give his reasons for that confident assertion. He says that he rejoiced greatly when some of the brothers (see also vv.5, 10) came to him with a good report about Gaius’ faithfulness and adherence to the truth. The present participle in ‘coming’ and ‘testifying’ implies that these occurred more than once (‘the brothers coming and testifying’). Possibly the same ‘brothers’ who brought the good news about Gaius are those who also reported negatively on Diotrephes (v.10). ‘Even as’ – that the truth is in Gaius is exemplified by the fact that he always ‘walks (i.e. lives) in the truth.’

(4) Lit. ‘Greater than these I do not have joy that I hear.’ Referring to the occasions when he had heard good reports about Gaius the elder expands upon ‘rejoiced greatly’ (v.3) to say that nothing causes him greater joy than hearing reports like these about his ‘children’ (téknon). Presumably his children refers to converts who have come to faith in Jesus Christ through his ministry. The Apostle Paul uses téknon in this sense in 1 Cor 4:14; Gal 4:19; Phil 2:22. The joy that the elder experiences reflects his deep pastoral concern for the spiritual growth of his converts.

(5) Once again addressing Gaius as ‘beloved’ (vv. 1, 2, see also 11) the elder commends him for all his efforts for the brothers, even though they are strangers. What he does for them (i.e. his hospitality) is ‘a faithful thing’ – he is acting as a believer should. ‘And to strangers’ means ‘even to strangers.’ The strangers are the brothers, not a different group of people. They are fellow-believers, most likely itinerant preachers, unknown to Gaius.

‘You do the faithful thing’ is present tense but may also refer to future actions as if already accomplished. All that Gaius has done, currently does and will do for the brothers is an expression of his Christian faith.

(6) The brothers had testified to the truth that was in Gaius (v.3) but here it is said that they also testified to his love, speaking highly of him in the presence of the church. Most likely this means the presbyter’s assembly rather than Gaius’ assembly or the church at large. In the gospel and epistles of John ‘church’ only occurs here and in vv. 9 and 10 of this letter.

‘Whom if thou bring forward on their journey… thou shalt do well.’ To ‘bring them forward’ means to ‘send them on their way;’ the idea is that after extending hospitality Gaius would send them off equipped with enough food and money to last them until they reached their next destination (Acts 15:3; Rom 15:24; 1 Cor 16:6,11; 2 Cor 1:16; Tit 3:13). To send them on their journey like this would be ‘in a manner worthy of God. ‘Thou shalt do well’ is future which suggests that although the travelling workers had visited Gaius and then returned to the elder (v.3) they were about to go out again and would require hospitality from Gaius once more.

(7) ‘Because they have set out on behalf of the Name.’ ‘ Set out’ (exérchomai) is used of missionaries in Acts 14:20; 15:40. ‘The Name’ could refer to God but is more likely to refer to Jesus, as it does elsewhere in the New Testament (Jn 15:21; Acts 4:12, 17; 5:41; 9:16; 15:26; 21:13; Rom 1:5; Phil 2:9; 1 Pet 4:14). The reasons John gives for supporting the brothers are a) they are Christian missionaries, and b) they have no other means of support.

Perhaps to contrast with the begging activities of itinerant philosophers and representatives of pagan cults the Christian missionaries did not seek support (received nothing) from the Gentiles. Note that Jews used the word ‘Gentiles’ to refer to non-Jews whereas in this verse we have an example of its use by Christians to refer to non-believers.

(8) ‘We’ (i.e. Christian believers as distinct from non-believing Gentiles) are to receive such (i.e. those that match the criteria in v.7). Notice the word play: those who ‘receive’ (lambánō) nothing from the Gentiles ought to be ‘fully received’ (apolambánō) by the church. By receiving such people Gaius would prove to be a co-worker (sunergós, see also Rom 16:3; 2 Cor 6:1; Phil 2:25; Col 4:11) for the truth (the gospel message).

PREEMINENT DIOTREPHES – WITHOUT TRUTH (9-11)

(9) John now refers to the case of Diotrephes (his name means ‘God-nurtured’). This may have been his main motivation for writing to Gaius. He says ‘I wrote to the church’ which would suggest that in a letter that is no longer extant John wrote, perhaps to commend a worker or provide some teaching for the assembly, but the message was rejected by Diotrephes. This church where Diotrephes holds sway may be Gaius’ assembly also but since John seems to be informing Gaius of the situation it seems more likely that it is an assembly near Gaius.

John states that Diotrephes does not ‘receive’ him personally; i.e. he does not accept John’s apostolic authority. John notes that Diotrephes is someone who ‘loves to have first place.’ The present tense (‘loves’) denotes ongoing and habitual action. Egotistical and ambitious as he is, Diotrephes seems to have appointed himself as leader of the assembly and for some reason, whether doctrinal or personal, spurns the authority of the apostle John.

(10) In v.10 John lists four specific allegations about Diotrephes behaviour. ‘Which he doth’ is present tense. Diotrephes’ actions are continuous and ongoing.

• He slanders John.

• He refuses to accept the brothers (itinerant Christian workers).

• He prevents others church members from extending hospitality to the brothers.

• He expels those who disobey him and give hospitality to the brothers.

John says ‘wherefore, if I come, I will remember his deeds.’ This statement does not imply doubt about John’s arrival. He is promising to visit the assembly and publicly denounce Diotrephes (‘I will bring up, remind’). He will address Diotrephes’ deplorable behaviour when he visits.

(11) Once again calling Gaius ‘beloved’ John encourages him to imitate good and avoid evil. One who is good shows that he is of God whilst one who is evil has not seen God. The perfect tense of ‘has seen’ references a past event. ‘To see God’ is to have intimate knowledge of God (Jn 6:46; 14:9). John would not wish Gaius to imitate Diotrephes but in the next verse he mentions someone whom Gaius would do well to imitate.

PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH (12)

Implicit in the text is the suggestion that Gaius ought to imitate the life of Demetrius, who is a good person. His name meaning ‘belonging to Demeter’ (Demeter was a Greek fertility goddess) would suggest that he is a converted pagan. That he is ‘well spoken of by everyone and by the truth itself’ means that he has a good testimony and lives a life of truth. He is of good character and has a good reputation. Demetrius may have been the one who carried the letter to Gaius because John then adds a further endorsement: ‘we (pl) bear witness.’ John and his associates also vouch for Demetrius. John may have in mind the Old Testament requirement for three witnesses (Dt 19:15, cp. 1 Jn 5:7-8). The witness to Demetrius’ life and character was from a) everyone b) the truth, and c) John and his associates.

CONCLUSION (13-14)

The concluding words of 3 John are similar to those of 2 John 12-13. The elder ends on a personal note, saying that he looks forward to seeing Gaius, whom he asks to convey his greetings to other believers.

(13) John has been using the plural ‘we’ in v.12 but now changes to the singular ‘I’ in vv.13 and 14. He has told Gaius that he is coming to visit ‘shortly’ therefore he will not write more with a reed pen and ink (lit. black) but will talk to Gaius in person (lit, ‘mouth to mouth’).

(14) ‘Shortly’ is ‘immediately’ or ‘very soon’ and may reflect the urgency with which John needs to deal with the problem of Diotrephes. The letter closes with a three-fold greeting:

1. ‘Peace be to thee.’ John wishes a blessing upon Gaius (cp. Num 6:26).

2. ‘Our friends salute thee.’ John’s associates send their greetings as well.

3. ‘Greet the friends by name’ John asks Gaius to to pass on his greetings to each person individually rather than just as a group. This is the one and only time Christians are directly addressed as ‘friends’ in the New Testament.

SUMMATION

3 John highlights the topics of truth, hospitality and church leadership. It contrasts the behaviour of faithful and helpful believers like Gaius and Demetrius with the self-serving and divisive actions of Diotrephes and thus serves as both encouragement and warning.