The Third Letter ofSAINT JOHN

This brief letter is traditionally attributed to Saint John, although the author identifies himself simply as “the Presbyter.” It appears to have arisen from the same community and circumstances as Second John and was probably written toward the end of the first century, though neither assertion can be established conclusively. The letter is addressed to Gaius, a faithful Christian who has welcomed and supported traveling ministers of the Gospel. The Presbyter commends his hospitality and contrasts it with the conduct of Diotrephes, an influential leader who refuses to acknowledge the Presbyter’s authority and prevents others from receiving these ministers. Demetrius, perhaps the bearer of the letter, is commended as worthy of Gaius’s trust. The letter presents Christian hospitality as active participation in the work of the truth while warning against the misuse of authority within the Church.

Greeting

1 From the Presbyter to my dear friend Gaius, whom I sincerely love: 2 I pray that you may thrive in every way and enjoy good health, just as your soul thrives. 3 I was overjoyed when some of our fellow believers visited and testified about your faithfulness to the truth. You continue to live by the truth, 4 and nothing gives me greater joy than hearing that my children are living by the truth.

Faithful Hospitality

5 You act faithfully, my dear friend, in whatever you do for our fellow believers, even when they are strangers to you. 6 They have testified to the church about your love. You will do well to send them on their way in a manner worthy of God. 7 They set out for the sake of Christ, accepting nothing from unbelievers. 8 Therefore, we ought to support them so that we may share in their labors for the truth.

Diotrephes and Demetrius

9 I wrote to the church, but Diotrephes, who loves to be in charge, refuses to acknowledge my authority. 10 If I visit, I will call attention to what he is doing. He makes malicious accusations against us and, not content with that, refuses to welcome these traveling believers. He even prevents those who wish to welcome them and drives those members out of the church!

11 Do not imitate what is evil, my friend. Instead, imitate what is good. Whoever does good belongs to God, but whoever does evil has not seen God.

12 Everyone speaks well of Demetrius, and the truth itself bears witness to him. I testify on his behalf as well, and you know that my testimony is true.

Conclusion

13 I have much more to write to you, but I do not wish to do so with ink and pen. 14 Instead, I hope to see you soon, and we will speak face to face. 15 Peace be with you. The friends send you their greetings. Greet each of our friends by name.

Editor’s Notes

1a - “Presbyter” translates the Greek πρεσβύτερος, rendered “elder” in many English translations. See the note for Acts 11:30.

1b - The Greek describes Gaius as “beloved” in verse 1 and repeats the corresponding direct address in verses 2, 5, and 11. To avoid unnatural repetition in modern English, the expression has been rendered in varied forms or left implicit. The repetition expresses the Presbyter’s deep affection for Gaius and marks important movements within the letter.

1c - Gaius was a common name, and this recipient cannot be identified confidently with any other New Testament figure bearing that name.

2 - The Greek verb rendered “thrive” can also mean “prosper” or “go well.” In context, it forms part of a conventional personal greeting concerning Gaius’s general welfare and health. It should not be understood as a promise that Christian faith necessarily produces material prosperity.

3 - Literally, the visitors testified “to your truth,” meaning that Gaius’s life bears witness to his fidelity to the truth. “Fellow believers” translates the Greek “brothers,” which probably refers here to traveling Christian ministers.

4 - “My children” expresses the Presbyter’s pastoral relationship with those whom he has instructed or nurtured in the faith. It does not indicate biological descent.

5 - The final expression may be rendered “even when they are strangers.” These traveling believers were previously unknown to Gaius; his hospitality arose from their shared faith rather than an existing personal relationship.

7 - Literally, “They went out for the sake of the Name, accepting nothing from the Gentiles.” “The Name” refers to Jesus Christ and to the mission undertaken on his behalf. In this context, “the Gentiles” does not mean Gentile Christians but those outside the Christian community from whom the travelers accepted no support. It is therefore rendered “unbelievers.”

8a - The Majority Text uses ἀπολαμβάνειν, which commonly means “receive” or “receive in return.” Other ancient witnesses read the closely related ὑπολαμβάνειν, “receive,” “welcome,” or “support.” The surrounding discussion of hospitality and assistance indicates practical support in either case.

8b - The final clause reads more literally, “so that we may become fellow workers for the truth.” Supporting the travelers enables the Christian community to share in their ministry.

9a - “Loves to be in charge” translates the unusual Greek expression φιλοπρωτεύων, which describes someone who loves to occupy the first or preeminent place. Diotrephes’s fault is not leadership itself, but his desire for preeminence and his misuse of authority.

9b - The final clause reads literally, “does not receive us.” The Majority Text uses the plural, which may include the Presbyter’s coworkers or function as an epistolary plural. Because the preceding clause concerns a letter written by the Presbyter, it has been rendered “refuses to acknowledge my authority.” The expression could also imply rejection of the Presbyter’s representatives or a refusal to welcome them personally.

10 - Two groups are distinguished in this verse. “These traveling believers” are the ministers whom Gaius has supported. “Those who wish to welcome them” are members of the local church whom Diotrephes prevents from offering similar hospitality. “Drives those members out of the church” may describe formal expulsion from the congregation or the use of Diotrephes’s influence to exclude them. The exact nature of his authority is not stated.

11 - “Belongs to God” translates an expression that reads literally, “is from God.” In Johannine language, doing good reveals that a person’s life arises from communion with God. “Has not seen God” does not deny God’s universal presence as Creator and sustainer of all things. It describes the absence of genuine knowledge of and communion with God, demonstrated here by persistent evil conduct.

12a - The statement that “the truth itself” bears witness to Demetrius may mean that his life conforms visibly to the truth of the Gospel. It may also personify the truth as an additional witness alongside the Christian community and the Presbyter.

12b - The Majority Text continues in the plural: “We also testify, and you know that our testimony is true.” The plural may include the Presbyter’s coworkers or reflect an epistolary convention. The singular has been used in English because the letter presents the Presbyter personally commending Demetrius to Gaius.

15a - “The friends” is an affectionate designation for members of the Christian communities known to the Presbyter and Gaius.

15b - “By name” emphasizes the personal character of the final greeting.