Introduction
In many ways this third epistle complements the second. In the second epistle, we are told of those whom we shouldn’t receive and have fellowship with, and in the third epistle, we are told who we are to receive and have fellowship with. Thus, a closed door characterizes the previous epistle because it has to do with how we are to treat evil teachers; whereas an open door characterizes this third epistle because it has to do with how we are to treat true servants of the Lord who bring the truth. Simply put, all who hold error as to the Person of Christ are to be refused, and all who teach the truth as to His Person and work are to be received and helped on in whatever way we can assist them. Accordingly, W. Kelly said, “The keyword of the third epistle is ‘receive,’ as the keyword of the second is ‘receive not’” (Exposition of the Epistles of John, p. 408). Hence, the two epistles counterbalance each other.
This is the only “third” epistle in the Bible. If the “second” epistles assume breakdown and ruin in the Christian testimony, the existence of a third epistle suggests that the ruined conditions described in the second epistles have progressed. In this third epistle, we have a situation in an assembly in which the assembly has lost its power to deal with evil in its midst. A man had risen up and seized control of the assembly and was using it to further his own selfish interests, and the assembly had no administrative power to deal with him. Under normal conditions, if a man like that rose up in such a fashion, the assembly would rein him in and keep a check on him thereafter. But in this case, things were in such a weakened state that there was no moral or spiritual power in the assembly to restrain the man. The Apostle John writes to Gaius to advise him concerning this troubled situation.
Three men are mentioned in the epistle—Gaius, Diotrephes, and Demetrius. Each serve to teach us a lesson as to how we are to walk in our local assemblies in the closing days of the Christian testimony.
Gaius
(Vs. 1)
John opens with the salutation: “The elder unto the well-beloved Gaius, whom I love in truth.” Like the second epistle, John does not identify himself, but the style of writing is unmistakably his. Unlike the second epistle, the person to whom John writes is named; it is addressed to “the well-beloved Gaius.” His name appears five times in Scripture (Acts 19:29; 20:429And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. (Acts 19:29)
4And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. (Acts 20:4); Rom. 16:2323Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. (Romans 16:23); 1 Cor. 1:14; 314I thank God that I baptized none of you, but Crispus and Gaius; (1 Corinthians 1:14)
14If any man's work abide which he hath built thereupon, he shall receive a reward. (1 Corinthians 3:14) John 123He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. (John 1:23)), but it is not known whether all the references that bear his name refer to the same person.
We see in Gaius a spiritually-minded saint whose interests were centered in the Lord and His people. How commendable! It is little wonder as to why John said that he loved him “in truth.” The truth is a prominent feature in the epistle. There is:
• Love in the truth (vs. 1).
• Holding fast the truth (vs. 3a).
• Walking in the truth (vs. 3b, 4).
• Helping the truth (vs. 8).
• Having a good report of the truth (vs. 12).
Vs. 2—Before commending him for his labours in helping on the servants of the Lord, John mentions his concern for Gaius’s health. He says, “Beloved, I wish [desire] above all things that thou mayest prosper and be in health, even as thy soul prospereth.” We see here the Apostle’s tender concern for Gaius’s personal wellbeing. It teaches us that we should have a genuine care for one another on a natural level, as well as on a spiritual level. While Gaius’ physical health was failing, his spiritual health was good. In these last days, it is often the other way around! John’s desire was that Gaius’s physical health would be equal to his spiritual health because he needed good health to be able to carry on his ministry of helping the Lord’s servants.
(Vss. 3-4)
John then commends Gaius for walking in the truth. He says: “I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth.” The servants of the Lord who circulated among the saints reported the benevolence of Gaius to John, and he mentions it as being a living proof of the truth being “in” him. He had not only learned the truth, but it had become an integral part of him, and thus, it governed his life. Hence, John speaks of him as “holding fast the truth” and “walking in the truth.”
Including Gaius among those whom John classes as “my children” suggests that Gaius may have been one of John’s converts. Paul speaks of Timothy, Titus, and Onesimus similarly (1 Tim. 1:2; 22Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. (1 Timothy 1:2)
2For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. (1 Timothy 2:2) Tim. 1:2; Titus 1:44To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. (Titus 1:4); Phile. 9); Peter speaks of John Mark in that way as well (1 Peter 5:1313The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. (1 Peter 5:13)).
(Vss. 5-8)
Gaius not only loved the truth, but he also loved the brethren. This was expressed in his hospitality. John commends him for his well-doing, stating: “Beloved, thou doest faithfully in whatever thou mayest have wrought towards the brethren, and that strangers, (who have witnessed of thy love before the assembly) in setting forward whom on their journey worthily of God, thou wilt do well; for for the Name have they gone forth, taking nothing of those of the nations.” Gaius loved the saints and wanted to see them built up in the truth, and thus, used his material resources to help those who were going about teaching the truth. There is no indication that he himself had a gift for the public ministry of the Word, but he sought to help those who did. This is commendable.
The KJV rendering of verse 5 seems to indicate that there were two classes of saints to which Gaius ministered—brethren and strangers. But better translations render the verse as: “the brethren, and that strangers”—indicating one class. They were brethren who were strangers in that area. These strangers were servants of the Lord who went abroad preaching the gospel and teaching the truth, and Gaius exercised hospitality toward them. He followed the exhortation given in Hebrews 13:22Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. (Hebrews 13:2): “Be not forgetful to entertain strangers.” These itinerate ministers of the Word bore witness of Gaius’s love “before the assembly,” and John encouraged him to continue in that good work of ministering to their temporal needs “after a godly sort.”
These brethren went forth in faith, trusting the Lord to sustain them. They understood that they should take “nothing” from the unbelieving Gentiles among whom they went preaching, so as not to falsify the grace of God in the eyes of the world. Such a practice could have given the lost a false ground on which to rest through thinking that they could earn salvation and favour with God by good works (Rom. 4:4-54Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:4‑5); Eph. 2:8-98For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. (Ephesians 2:8‑9); Titus 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5)). These servants’ practice of “taking nothing of the Gentiles” is illustrated in type in Elisha’s refusing the gifts of Naaman (2 Kings 5:5, 15-165And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. (2 Kings 5:5)
15And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant. 16But he said, As the Lord liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused. (2 Kings 5:15‑16)). Scripture indicates that these servants of the Lord should be supported by the saints (1 Cor. 9:1-181Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. 3Mine answer to them that do examine me is this, 4Have we not power to eat and to drink? 5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6Or I only and Barnabas, have not we power to forbear working? 7Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8Say I these things as a man? or saith not the law the same also? 9For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14Even so hath the Lord ordained that they which preach the gospel should live of the gospel. 15But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. (1 Corinthians 9:1‑18); Gal. 6:66Let him that is taught in the word communicate unto him that teacheth in all good things. (Galatians 6:6); Phil. 4:11-1211Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. (Philippians 4:11‑12); Heb. 13:1616But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:16)). This is what Gaius was doing. The money-raising campaigns in evangelical Christendom today disregard this principle; many regularly beg financial support from mixed audiences of saved and lost persons. All such activity is rebuked by the Lord’s dealing with Gehazi who ran after Naaman and took a gift from him; in doing so he became a leper (2 Kings 5:20-2720But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the Lord liveth, I will run after him, and take somewhat of him. 21So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well? 22And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. 23And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him. 24And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed. 25But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither. 26And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants? 27The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow. (2 Kings 5:20‑27)).
John adds, “We therefore ought to receive such, that we might be fellow-helpers to the truth” (vs. 8). By saying “we,” John was indicating that all the saints should participate in this ministry as they are able, and not leave it to a certain few, as the tendency often is. We see from this that truth and love marked Gaius’s life, and the saints all over benefited from it.
Diotrephes
(Vss. 9-10)
In sharp contrast to Gaius’s conduct, John mentions Diotrephes. He says: “I wrote unto the church [assembly]; but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore if I come, I will remember his deeds which he doeth, prating [babbling] against us with malicious [wicked] words: and not content therewith, neither doth he himself receive the brethren, and forbideth them that would, and casteth them out of the church [assembly].” H. Smith said, “If in Gaius we have a beautiful example of a saint governed by the truth, in Diotrephes we have a solemn warning of the way in which the whole Christian life may be marred by unjudged vanity of the flesh” (The Epistles of John, p. 43).
Diotrephes would not regard the Apostle John, and instead of receiving the itinerate servants of the Lord, he rejected them, and forbad those like Gaius who did—even to the point of casting them out of the assembly! It is clear that he was a jealous man. He viewed John and the brethren who went about ministering the Word as rivals who needed to be put down. He resented any outside ministry from those travelling through, seeing it as an interference. F. B. Hole suggests that his reason for rejecting these brethren may have been that he saw them as “unauthorized men, and that he was standing for what was orderly and official”—but it was really just a case of jealousy (Epistles, vol. 3, p. 194).
Diotrephes was an elder who had gotten out of control. The man was “a little pope” who sought to control everything and everybody in the assembly. He was doing what the Apostle Peter warned the elders not to do—he was lording it over the flock (1 Peter 5:33Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:3)). Inflated with pride and self-importance, he had the idea that God’s flock was his flock! Gaius was characterized by love, but this man was marked by a different kind of love altogether—it was the love of self. Johns says: He “loveth to have the preeminence.” Down through the years many have sadly followed Diotrephes’s example of self-seeking, and assemblies have consequently been torn apart. Let us be warned.
The Evils That Marked Diotrephes
• Self-importance; he loved to have the preeminence.
• He slighted apostolic authority by suppressing a letter from the Apostle John to the brethren.
• He unjustly accused John and those who laboured with him with malicious words.
• He opposed active testimony in the gospel by refusing to help those who had gone forth labouring in word and doctrine.
• He hindered those who sought to receive the travelling labourers.
• He singlehandedly excommunicated brethren who stood in his way.
We might wonder why John didn’t tell Gaius to gather the brethren together and stand up to the man, and to put him under discipline. In earlier days, when things in the house of God were more in order, this would have been done, but conditions were such in that assembly that there was no moral power to do so. All who stood up to Diotrephes found themselves excommunicated from the assembly—and being outside of it, they could no longer be a help in the assembly. Thus, having a showdown is not the answer; such confrontations only result in more casualties. Therefore, John does not tell Gaius to fight Diotrephes. Fighting a fleshly man can result in the flesh in us rising up, and we cannot deal with the flesh with the flesh. This would be like trying to put out a fire with a bucket of gasoline! Nor does John tell Gaius to leave and find another assembly in another locality. Such an action does not manifest a genuine love and care for the flock. The Lord said that a “hireling” will leave the flock when times get tough, because he “careth not for the sheep” (Zech. 11:1717Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened. (Zechariah 11:17); John 10:12-1312But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13The hireling fleeth, because he is an hireling, and careth not for the sheep. (John 10:12‑13)). Leaving was not the answer.
John promised to come “shortly” (vs. 14) to deal with Diotrephes with an apostolic judgment, for he, like Paul (1 Cor. 4:21; 221What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? (1 Corinthians 4:21)
5Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (1 Corinthians 3:5) Cor. 1:23), had apostolic authority from the Lord and could exercise judgment in an assembly—if the need called for it. Whether John actually got there or not we don’t know; he was a very aged man at the time, but with this promise in hand, Gaius and the brethren were to wait for John’s coming. The point we are to get from this is that when conditions exist where there is no moral power left in the assembly to deal with persons like Diotrephes, we must cast ourselves on the Lord and wait for Him to intervene. We can’t, of course, expect an apostle to come and sort things out for us, because there are no apostles on earth today. But the Lord can come in providentially and deal with the situation (1 Cor. 11:30; 230For this cause many are weak and sickly among you, and many sleep. (1 Corinthians 11:30)
14If any man's work abide which he hath built thereupon, he shall receive a reward. (1 Corinthians 3:14) Tim. 4:14; 1 John 5:1616If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (1 John 5:16))—when we have humbled ourselves as to our low state which has allowed such things to develop in the first place. We see this in the Lord’s addresses to the seven churches. When the angel of the church (the responsible leaders) at Thyatira would not, or could not, deal with Jezebel, the Lord (being Son over God’s house – Hebrews 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6)), promised to step in and judge her and her children (Rev. 2:22-2322Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. (Revelation 2:22‑23)).
(Vs. 11)
Thus, Gaius and the brethren were not to sink with discouragement under the evil doings of Diotrephes, but to wait for the Lord to intervene, either through John’s coming or by the Lord’s dealing with him directly. In the meantime, they were to “overcome evil with good” (Rom. 12:2121Be not overcome of evil, but overcome evil with good. (Romans 12:21)). John says, “Beloved, follow [imitate] not that which is evil, but that which is good.” In the context of the situation facing Gaius and the brethren, to meet Diotrephes on the same principles upon which he acted himself would be to follow evil. All such action would not have the Lord’s blessing. John desired that the saints there would continue on with their good works, even though it would be much to the chagrin of Diotrephes.
In John’s typical abstract style, he summarizes things in absolutes—that is, of what characterizes those who are real and those who are false. He says: “He that doeth good is of God: but he that doeth evil hath not seen God.
Demetrius
(Vs. 12)
John then points to Demetrius as the example we are to follow. He says: “Demetrius hath a good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.” Having a good report of “all” men is quite incredible. This would, of necessity, include Diotrephes, would it not? It is not that Diotrephes would have approved of Demetrius—the only person he approved of was himself! It’s that Demetrius carried himself in such a way that Diotrephes couldn’t find anything against him. The fact that Demetrius not only had a good report among all men, but also “of the truth itself,” means that he didn’t compromise any part of the truth in living before the tyrant. He refused to be cajoled or frightened out of doing what he believed the Lord would have him to do. He would not leave, nor would he fight. He went on quietly with the Lord, and this met with the Apostle’s approval. He is our model in these situations. The lesson here is that we are to meet a Diotrephes type with the spirit of Demetrius, as we wait for the Lord to intervene.
Closing Salutations
(Vss. 13-14)
John had more to say, but he thought that it would be better to leave it to a personal visit which he planned for “shortly.” His closing salutations indicate that he longed for Christian fellowship—not with Gaius only, but with all “the friends” who were there. He closes with, “Greet the friends by name.” This would not include Diotrephes; he was a believer, but no friend of John’s, nor of the truth. The Lord defined what a true friend was—one who did whatsoever He commanded (John 15:1414Ye are my friends, if ye do whatsoever I command you. (John 15:14)).