21

Sacrificial Love for Those Faithful to the Truth
(3 John 1-8)

The elder to the beloved Gaius, whom I love in truth. Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers. For I was very glad when brethren came and testified to your truth, that is, how you are walking in truth. I have no greater joy than this, to hear of my children walking in the truth. Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; and they have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, so that we may be fellow workers with the truth. (1-8)

Truth is the theme of this letter, especially in the opening section where the word appears five times. It is a call to give hospitality, but especially to those who were faithful teachers of the gospel truth (cf. 2 John 10-11).

When the apostle Paul detailed his suffering for the cause of Christ (2 Cor. 11:22-33), some of that suffering involved travel far different from the comfort and safety of modern travel. But the apostle’s experience reflected the common reality of life in the ancient world: “I have been on frequent journeys,” he wrote, “in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea” (v. 26) … “three times I was shipwrecked, a night and a day I have spent in the deep” (v. 25). As that list indicates, travel was arduous, unpleasant, and even dangerous. The few inns that existed (cf. Luke 2:7; 10:34) were often little more than vermininfested brothels and their keepers dishonest and of ill repute. As a result, travelers seeking safety were largely dependent on people opening their homes to them.

Hospitality therefore was both a necessity and a duty. Even in pagan cultures necessity rendered it one of the highest virtues. In fact, some of the gods invented by the Canaanites were designed to act as protectors of strangers and travelers. The Greeks also viewed travelers as being under the protection of the deities and hence to be shown hospitality, as William Barclay notes:

The Bible certainly stresses the importance of hospitality. What the false god Zeus Xenios supposedly did, the true God actually did. Psalm 146:9 says, “The Lord protects the strangers” (cf. Deut. 10:18). God charged Israel, “You shall not oppress a stranger, since you yourselves know the feelings of a stranger, for you also were strangers in the land of Egypt” (Ex. 23:9; cf. 22:21; Lev. 19:33-34; 25:35; Deut. 10:19). Among those whom God indicted in Malachi 3:5 were those who turned away aliens.

The Old Testament relates many examples of hospitality. Melchizedek provided Abraham with bread and wine after he returned from rescuing Lot (Gen. 14:18). Abraham provided food for the Lord and two angels (Gen. 18:1-8), and soon afterward Lot took the two angels into his house (Gen. 19:1-3). Laban offered hospitality to Abraham’s servant (Gen. 24:31-33), Jethro to Moses (Ex. 2:20), Samson’s parents to the angel of the Lord (Judg. 13:15), an old man in Gibeah to a Levite (Judg. 19:15, 20-21), and the Shunammite woman to Elisha (2 Kings 4:8). Defending his integrity against the false allegations of his friends, Job declared, “The alien has not lodged outside, for I have opened my doors to the traveler” (Job 31:32).

Hospitality is equally stressed in the New Testament. The general Jewish cultural view of hospitality underlies Jesus’ charge to the seventy in Luke 10:4-7:

Zaccheus extended hospitality to Jesus (Luke 19:5-7), as did the Samaritan village of Sychar (John 4:40), Simon the Pharisee (Luke 7:36), another unnamed Pharisee (Luke 14:1), Mary, Martha, and Lazarus (Luke 10:38), Simon the leper (Matt. 26:6), and the two disciples on the road to Emmaus (Luke 24:29-30).

The apostles also enjoyed the hospitality of both Jews and Gentiles. Peter stayed in the homes of Simon the tanner (Acts 9:43; 10:5-6) and Cornelius (Acts 10:24-33, 48). Paul and his companions received hospitality from Lydia (Acts 16:14-15), the jailer at Philippi (Acts 16:34), Jason (Acts 17:5-7), Priscilla and Aquila (Acts 18:1–3), Titius Justus (Acts 18:7), Philip the evangelist (Acts 21:8), Mnason (Acts 21:16), and Publius (Acts 28:7).

Hospitality was not merely a cultural obligation, but even more a Christian duty. It is one very necessary and practical expression of the love that should mark the fellowship of believers (cf. John 13:34-35). In Romans 12:13 Paul wrote that believers are to be “practicing hospitality,” while Peter exhorted, “Be hospitable to one another without complaint” (1 Peter 4:9). The writer of Hebrews commanded his readers, “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it” (Heb. 13:2). In 1 Timothy 5:10 Paul listed hospitality as one of the virtues of a godly Christian woman. Elders in particular are required to be hospitable as one of the exemplary qualifications for that office (1 Tim. 3:2; Titus 1:8).

Hospitality was also a significant responsibility because the home was central to the life of the early church (cf. Acts 2:46; 5:42; 12:12; 16:40; 18:7; 20:20; Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philem. 2). The believers met in homes for worship (the earliest known church building dates from early in the third century), prayer, fellowship, teaching, preaching, and discipleship. Thus it was common for Christians to open their doors to travelers visiting the church, especially the faithful teachers of the truth (3 John 6-8).

While the theme of showing love by hospitality is clearly commanded in both 2 and 3 John, the foundational reality below that duty is love for and obedience to the truth. John exalts the truth in his second letter in that he sets the exclusive limit that only those who embrace the truth are to be shown hospitality. In his third letter he affirms the inclusive approach that all who are in the truth are to be loved and cared for. That emphasis is made evident in John’s greeting, the elder to the beloved Gaius.

Unlike modern correspondence, it was customary for the ancient writer to name himself at the opening of the letter. As noted in the discussion of 2 John 1 in chapter 19 of this volume, elder does not only designate John’s age (he was a very old man when he wrote this letter), but more significant, it points to his position of spiritual oversight. As the last surviving apostle of Jesus Christ, John was not just an elder, but the elder, the most revered and respected figure in the church.

Details concerning Gaius are not known. There are several other men with that name in the New Testament (Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14). But since Gaius was one of the most common names in Roman society, it is impossible to identify this individual with any of them. He evidently was a prominent member of a local church, probably somewhere in Asia Minor, whom the apostle John knew personally.

Although his life remains hidden, Gaius’s sterling character is disclosed in a grand tribute by the noble apostle. The rich term agapētos (beloved) can include not only the thought that this Gaius was loved by the Christian community (cf. its use in Acts 15:25; Eph. 6:21; Col. 1:7; 2 Peter 3:15), but also by the Lord (cf. Rom. 1:7; Eph. 5:1). John addressed the lady to whom he wrote his second epistle as “chosen” (2 John 1); here he addresses Gaius as beloved. All who love the Lord Jesus Christ are both chosen by God and loved by Him. In Colossians 3:12 Paul referred to Christians as “those who have been chosen of God, holy and beloved.” The Bible repeatedly speaks of God’s love for His elect (Zeph. 3:17; John 13:1, 34; 14:21, 23; 15:9, 12-13; 16:27; 17:23, 26; Rom. 5:5, 8; 8:35-39; 2 Cor. 13:14; Gal. 2:20; Eph. 1:4-5; 2:4; 5:2, 25; 2 Thess. 2:16; Heb. 12:6; 1 John 3:1; 4:9-11, 16, 19; Rev. 1:5; 3:9, 19).

John, too, loved this man (cf. vv. 2, 5, 11) and confessed so by saying that Gaius is a man whom I love in truth (cf. 2 John 1). Truth, as always, is the common sphere in which genuine biblical love is shared by believers; again, love and truth are inseparably linked (cf. vv. 3, 4, 8, 12). There is a sense in which Christians are to love all people (cf. Gal. 6:10), just as God loves the world (Matt. 5:44-45; cf. John 3:16; Mark 10:21). But the love John spoke of here is the unique love that believers have for those who are in Christ and faithful to the truth (John 13:34-35; 15:12, 17; Rom. 12:10; 13:8; 1 Thess. 3:12; 4:9; 2 Thess. 1:3; 1 Peter 1:22; 4:8; 1 John 3:11, 23; 4:7, 11, 12; 2 John 5).

This letter revolves around three individuals and their relationship to truth and love: Gaius, who walked in the truth and loved sacrificially (vv. 1-8); Diotrophes, who rejected the truth and hindered sacrificial love (vv. 9-11); and Demetrius, who was to receive sacrificial love for his faithfulness to the truth (v. 12). John opens by expressing to Gaius his concern, commendation, and counsel.

JOHN’S CONCERN FOR GAIUS

Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers. (2)

The phrase I pray that in all respects you may prosper and be in good health was a standard greeting in ancient letters, so it does not imply that Gaius was ill. Prosper translates a form of the verb euodoō. The term, used only here, Romans 1:10, and 1 Corinthians 16:2, means “to succeed,” “to have things go well,” or “to enjoy favorable cir-cumstances.” The first use of prosper in verse 2 refers to Gaius’s physical health, as the contrast with the last part of the verse makes clear. The apostle’s wish was that Gaius’s physical health would be as good as that of his spiritual.

John’s concern for Gaius is a pastoral desire that he be free from the turmoil, pain, and debilitation of illness so as to be unrestricted in his service to the Lord and His church. This attitude mirrors God’s concern for the physical health of His people. The Old Testament dietary laws, and the regulations concerning hygiene (e.g., Deut. 23:13), even circumcision, were designed to protect the health of the people of Israel for their usefulness as well as their preservation. In the New Testament, Paul advised Timothy, “No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments” (1 Tim. 5:23). Wine in biblical times was usually mixed with water, which the alcohol in the wine helped disinfect. Drinking that relatively purified water would help guard Timothy from further illness. Paul’s concern for Timothy’s physical health was characteristic of any apostle’s affection for a child in the faith (cf. Titus 1:4). The same was certainly true of John’s love for Gaius.

But Gaius’s healthy soul brought far more delight to John. He knew he had a vibrant spiritual life. To borrow from some other apostles, Gaius was among those who are “sound in the faith” (Titus 1:13); constantly “grow[ing] in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18); “walk[ing] in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col. 1:10). John knew this to be true by the testimony of those who had personal knowledge of Gaius, as he states in the next verse.

JOHN’S COMMENDATION OF GAIUS

For I was very glad when brethren came and testified to your truth, that is, how you are walking in truth. I have no greater joy than this, to hear of my children walking in the truth. Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; and they have testified to your love before the church. (3-6 a)

John was very glad when some brethren, probably traveling preachers to whom Gaius had shown hospitality, came and testified to him of the truth that was operative and evident in Gaius’s life. The repeatedly used image of walking refers metaphorically in the New Testament to daily conduct (e.g., Mark 7:5; Luke 1:6; John 8:12; 11:9-10; 12:35; Acts 21:21, 24; Rom. 6:4; 8:4; 14:15; 1 Cor. 3:3; 7:17; 2 Cor. 4:2; 5:7; 10:2-3; Gal. 5:16, 25; 6:16; Eph. 2:2, 10; 4:1, 17; 5:2, 8, 15; Phil. 3:17-18; Col. 1:10; 2:6; 3:7; 1 Thess. 2:12; 4:1; 1 John 1:6-7; 2:6, 11; 2 John 4, 6).

Showing hospitality was a manifestation of love—all the more remarkable when contrasted with Diotrophes’ ugly rejection (v. 10). John, however, did not commend Gaius for his love but, more fundamentally, for his commitment to the truth. As is always the case with believers, Gaius’s genuine love flowed from his obedience to the truth. John commended him because he not only knew the truth, but lived in it.

Such commendations are not unusual in the New Testament. Phoebe was commended for being a faithful servant and helper in her church (Rom. 16:1). Priscilla and Aquila, the husband and wife team who were so dear to Paul, were commended for the great sacrifices they made on his behalf (Rom. 16:3). Stephanas and his household, along with Fortunatus and Achaicus, were commended for their service to the saints (1 Cor. 16:15-18). Epaphroditus was commended for ministering to Paul—even at the risk of his own life (Phil. 2:25-30). Epaphras was twice commended for his fruitful service to Christ, especially his laboring in prayer for the saints (Col. 1:7; 4:12). Despite his earlier lapse (Acts 13:13; cf. 15:37-39), Paul commended John Mark for his useful service to him (2 Tim. 4:11). Peter commended Silvanus as a “faithful brother” (1 Peter 5:12). But there is no higher commendation for a Christian than the one given to Gaius by John—that he not only knew the truth revealed by God, but also lived in conformity to it (cf. Luke 6:46-49; 11:28; John 13:17; James 1:22-23).

John’s general comment, I have no greater joy than this, to hear of my children walking in the truth (cf. 2 John 4), expresses the ultimate goal of every true minister. That goal is not just to teach the truth, or even to know that his people understand it, but to know that his people believe, love, and obey the truth (cf. 1 Cor. 4:14-16; 1 Thess. 2:11, 19-20; 3:1-10). The writer of Hebrews exhorted his readers, “Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you” (Heb. 13:17). The great grief of ministry is people who are indifferent or rebellious toward the Word of God.

With Gaius there was no dichotomy between creed and conduct, between profession and practice. The emphatic position of my in the Greek text may mean that Gaius had been converted under John’s ministry.

The apostle spells out Gaius’s obedience to the truth as acting faithfully in whatever he labored to accomplish for the brethren. Gaius no doubt gave the gospel preachers shelter, food, and perhaps money, meeting their needs even though they were strangers to him. Genuine saving faith, such as Gaius possessed, always produces good works (Eph. 2:8-10; 1 Tim. 2:10; 5:10; 6:18; James 2:14-26). The missionaries were so impressed with Gaius’s humble service to them that after returning to Ephesus they … testified to his love before the church. Consistent with Gaius’s devotion to the truth, he was a model of one who “contributed to the needs of the saints [by] practicing hospitality” (Rom. 12:13).

JOHN’S COUNSEL TO GAIUS

You will do well to send them on their way in a manner worthy of God. For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, so that we may be fellow workers with the truth. (66–8)

John encouraged this godly man to continue his generous love when other preachers of the truth arrived in the future. The apostle advised Gaius, You will do well to send them on their way in a manner worthy of God. You will do well is an idiomatic Greek expression equivalent to the English word “please.” John entreated him to send any missionaries that came to him on their way refreshed and fully supplied for the next stage of their journey. John’s exhortation is reminiscent of Paul’s command to Titus, “Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them” (Titus 3:13).

The standard is high; Gaius was to treat them in a manner worthy of God. He was to give to them generously as God would give. Three reasons are suggested for supporting all faithful servants of Christ.

First, they went out for the sake of the Name. God’s Name represents all that He is. Their work is the work of God Himself for His own glory (1 Cor. 10:31; Col. 3:17), the motive that underlies the church’s evangelistic efforts (cf. Matt. 6:9; Luke 24:47; Acts 5:41; 9:15-16; 15:26; 21:13; Rom. 1:5). It is an affront to God when people do not believe in the name of His Son, who is worthy to be loved, praised, honored, and confessed as Lord. When believers proclaim the good news of the gospel of Jesus Christ, people are saved, and as a result, “the grace which is spreading to more and more people … cause[s] the giving of thanks to abound to the glory of God” (2 Cor. 4:15).

Second, preachers of the truth could expect nothing from the Gentiles. It goes without saying that unbelievers are not going to support those who preach the true gospel. If Christians do not support them, no one will. And, as Paul explained to Timothy, those who faithfully proclaim the Word of God are worthy of financial compensation (1 Tim. 5:17-20).

Of course, while it is right for them to be paid for their labor, true ambassadors of the gospel are never in the ministry for the sake of money. In fact, it is precisely the issue of money that separates true preachers from false ones. Scripture is clear that the latter are invariably in it for the money, and have no honest commitment to the truth. They are hucksters, spiritual con men guilty of “peddling the word of God” (2 Cor. 2:17), “teaching things they should not teach for the sake of sordid gain” (Titus 1:11). “Woe to them!”Jude exclaimed, “For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah” (Jude 11). The Didache, an early Christian writing, offered the following wise advice about how to distinguish a false prophet:

To avoid any suspicion that he might be a charlatan, Paul worked with his own hands to support himself (Acts 20:34; 1 Cor. 4:12; 9:18; 1 Thess. 2:9; 2 Thess. 3:7-9; cf. 1 Peter 5:1-2).

Finally, we ought to support such men, so that we may be fellow workers with the truth. In 2 John 10-11, John cautioned against participating in false teachers’ evil deeds by supporting them, even verbally. But by supporting those who present the truth, Christians partner with them. Jesus said in Matthew 10:41, “He who receives a prophet in the name of a prophet shall receive a prophet’s reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward.” Thus, He promised eternal reward, as if the one caring for a prophet was himself a prophet. In His limitless grace God not only rewards a true prophet, preacher, or missionary for his faithfulness, but also rewards anyone else who receives him. Receiving a prophet refers to embracing his ministry—affirming his call and supporting his work. Receiving a righteous man is that same principle, extended to every believer who is accepted for Christ’s sake. In an incomprehensible sharing of blessing, God showers His rewards on every person who receives His people because they are His people.

Whenever we become the source of blessing for others, we are blessed; and whenever other believers become a source of blessing to us, they are blessed. In God’s magnificent economy of grace, the least believer can share the blessings of the greatest, and no one’s good work will go unrewarded.