3 John / Chapter 1

3 John 1

15 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Third John is a personal letter from 'the elder' to a beloved individual named Gaius. The elder commends Gaius for his faithfulness and especially for his hospitality to traveling missionaries, even those who were strangers to him (vv. 1-8). He then sharply condemns Diotrephes, a church leader who refuses to welcome the elder's representatives, speaks malicious nonsense against the elder, and excommunicates those who do offer hospitality (vv. 9-10). Demetrius is briefly commended as a trustworthy figure (vv. 11-12). The letter closes with a hope for a personal visit.

What Makes This Chapter Remarkable

Third John provides a rare window into the internal power struggles of the early church. Diotrephes represents a local leader who has effectively seized control of a congregation, rejecting apostolic authority and punishing those who disagree. This is not a doctrinal dispute (unlike 2 John's concern about false teaching) but a conflict over authority and hospitality. The letter reveals that the apostolic church was not a utopian community but a human institution with real power dynamics. The contrast between Gaius (who gives) and Diotrephes (who controls) is the letter's central moral lesson.

Translation Friction

The identity of 'the elder' remains debated — he may be the apostle John, a distinct figure called John the Elder (mentioned by Papias), or another Johannine community leader. The nature of Diotrephes' offense is also debated: some see him as a proto-heretic, others as an ambitious leader who simply resisted outside authority. The text itself focuses on his behavior (refusing hospitality, slandering the elder, excommunicating supporters) rather than his theology. The letter's brevity makes many questions unanswerable from the text alone.

Connections

The hospitality theme connects to Romans 12:13, Hebrews 13:2, and the instructions in 2 John 10-11 (though 2 John restricts hospitality to false teachers, 3 John commends it for true ones). The 'walking in truth' language (vv. 3-4) parallels 2 John 4. The elder's self-designation matches 2 John 1. Diotrephes' love of 'being first' (philoprōteuōn) contrasts with Jesus's teaching that the first shall be last (Mark 10:43-44). Demetrius's commendation 'by the truth itself' (v. 12) echoes the Johannine emphasis on truth as a living reality.

3 John 1:1

Ὁ πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ.

The elder, to the beloved Gaius, whom I love in truth.

KJV The elder unto the wellbeloved Gaius, whom I love in the truth.

Notes & Key Terms

Translator Notes

  1. The self-designation ho presbyteros ('the elder') matches 2 John 1, linking the two letters to the same author. Gaius is called agapētō ('beloved') — a term of deep personal affection. The phrase en alētheia ('in truth') can mean 'truly, genuinely' or 'within the sphere of truth.' The name Gaius was extremely common in the Roman world; this is not necessarily the same Gaius mentioned in Acts 19:29, 20:4, Romans 16:23, or 1 Corinthians 1:14.
3 John 1:2

Ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή.

Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul.

KJV Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

Notes & Key Terms

Translator Notes

  1. The prayer-wish follows standard Hellenistic letter conventions but is transformed by genuine pastoral concern. The verb euodousthai ('to prosper, to have a good journey, to go well') and hygiainein ('to be healthy') cover material and physical welfare. The comparison kathōs euodoutai sou hē psychē ('as your soul prospers') is a compliment — Gaius's spiritual health is the standard by which the elder measures his wish for physical health.
3 John 1:3

ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς.

For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth.

KJV For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.

Notes & Key Terms

Translator Notes

  1. Traveling brothers (adelphōn) have brought reports to the elder about Gaius. The verb martyrountōn ('testifying, bearing witness') uses courtroom language for a solemn attestation. 'Your truth' (sou tē alētheia) means the truth that characterizes Gaius — his truthful way of living. The present tense peripateis ('you are walking') indicates an ongoing pattern of conduct, not a single event.
3 John 1:4

μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθείᾳ περιπατοῦντα.

I have no deeper joy than knowing that my children live according to the truth.

KJV I have no greater joy than to hear that my children walk in truth.

Notes & Key Terms

Translator Notes

  1. The superlative meizoteran ('greater') is intensified — literally 'more greater,' a double comparative found in colloquial Greek. The phrase ta ema tekna ('my children') reveals the elder's pastoral relationship to Gaius and others in his care. The greatest joy for a spiritual father is not institutional success but the faithful conduct of those he has nurtured.
3 John 1:5

Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους,

Beloved, it is a faithful thing you do in all your efforts for the brothers, especially those who are strangers.

KJV Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

Notes & Key Terms

Translator Notes

  1. The adjective piston ('faithful, trustworthy, reliable') characterizes Gaius's actions as consistent with his faith. The phrase kai touto xenous ('and this, strangers') adds emphasis — Gaius's hospitality extends not only to known believers but to traveling missionaries who are unknown to him personally. In the ancient world, hospitality to strangers was both a social virtue and a practical necessity, since public inns were often dangerous or disreputable.
3 John 1:6

οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας, οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ·

They have testified to your love before the church. You will do well to send them on their journey in a manner worthy of God,

KJV Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:

Notes & Key Terms

Translator Notes

  1. The missionaries have publicly (enōpion ekklēsias, 'before the church/assembly') testified to Gaius's love. The verb propempsas ('having sent forward, having provided for their journey') was a technical term for equipping travelers with provisions, money, and companions for the next stage of their journey (cf. Acts 15:3, Romans 15:24, 1 Corinthians 16:6). The standard is axiōs tou theou ('worthy of God') — the hospitality should reflect the God whom both host and guest serve.
3 John 1:7

ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν.

Indeed, because that for his name's sake they traveled forth, taking nothing of the Gentiles.

KJV Because that for his name's sake they went forth, taking nothing of the Gentiles.

Notes & Key Terms

Translator Notes

  1. The missionaries went out hyper tou onomatos ('for the sake of the Name') — 'the Name' without further specification is Jesus Christ. This absolute use of 'the Name' reflects early Christian reverence (cf. Acts 5:41). They accept nothing from ethnikōn ('Gentiles, pagans, non-believers'), maintaining the principle that the gospel mission should be funded by believers, not by those who do not share the faith. This makes Christian hospitality essential to the church's mission.
3 John 1:8

ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ.

Therefore we ought to support people like these, so that we may be fellow workers for the truth.

KJV We therefore ought to receive such, that we might be fellowhelpers to the truth.

Notes & Key Terms 1 term

Key Terms

συνεργός synergos
"fellow workers" — fellow worker, co-laborer, partner in work

A term Paul uses frequently for ministry partners (Romans 16:3, 9, 21; Philippians 2:25; 4:3). The elder uses it here to elevate hospitality from a social courtesy to a form of active missionary collaboration.

Translator Notes

  1. The verb hypolambanein ('receive, support, take up') goes beyond mere welcome to active support. The theological motivation is striking: by supporting missionaries, believers become synergoi ('fellow workers, co-laborers') tē alētheia ('for the truth'). Hospitality is not charity but partnership in mission. Those who stay home and support those who go are equally engaged in the work of the gospel.
3 John 1:9

Ἔγραψά τι τῇ ἐκκλησίᾳ· ἀλλ' ὁ φιλοπρωτεύων αὐτῶν Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς.

I have written something to the church, but Diotrephes, who loves to put himself first, does not acknowledge our authority.

KJV I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

Notes & Key Terms

Translator Notes

  1. The transition is abrupt: a letter was sent to the church, but Diotrephes blocked it. The participle philoprōteuōn ('loving to be first, desiring preeminence') is a rare compound word found only here in the New Testament. It describes not a formal office but a personality — someone who craves control. The verb epidechetai ('receive, welcome, acknowledge') means Diotrephes refuses to accept the elder's authority or his representatives. The 'something' (ti) written to the church may be a lost letter, 2 John, or a general communication.
3 John 1:10

διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς φλυαρῶν ἡμᾶς· καὶ μὴ ἀρκούμενος ἐπὶ τούτοις οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς καὶ τοὺς βουλομένους κωλύει καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει.

So if I come, I will bring up what he is doing, talking malicious nonsense against us. And not content with that, he refuses to welcome the brothers himself, and he also stops those who want to and expels them from the church.

KJV Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

Notes & Key Terms

Translator Notes

  1. The elder lists Diotrephes' offenses in escalating severity: (1) phlyarōn hēmas ('babbling malicious nonsense against us') — spreading slander with poisonous words; (2) oute autos epidechetai tous adelphous ('he himself does not receive the brothers') — personally refusing hospitality to traveling missionaries; (3) tous boulomenous kōlyei ('he prevents those who wish to') — blocking others from showing hospitality; (4) ek tēs ekklēsias ekballei ('he throws them out of the church') — excommunicating those who defy his control. This is a portrait of authoritarian leadership: monopolizing communication, controlling access, and punishing dissent.
3 John 1:11

Ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν.

Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God.

KJV Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

Notes & Key Terms

Translator Notes

  1. The imperative mē mimou ('do not imitate') uses the verb from which 'mimic' derives. The principle is stated in absolute Johannine terms: doing good (agathopoiōn) is evidence of being ek tou theou ('from God'), while doing evil (kakopoiōn) proves one ouch heōraken ton theon ('has not seen God'). This echoes 1 John 3:6 and 4:20. In context, the implicit contrast is between Gaius (good) and Diotrephes (evil), with Gaius urged to continue his pattern despite Diotrephes' opposition.
3 John 1:12

Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν.

Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.

KJV Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.

Notes & Key Terms

Translator Notes

  1. Demetrius receives a threefold commendation: (1) hypo pantōn ('from everyone') — universal reputation; (2) hypo autēs tēs alētheias ('from the truth itself') — his life conforms to truth as an objective standard, so that truth itself bears witness to him; (3) hēmeis de martyroumen ('we also testify') — the elder's personal endorsement. The phrase 'you know that our testimony is true' (oidate hoti hē martyria hēmōn alēthēs estin) echoes John 21:24. Demetrius may be the bearer of this letter, which would explain why he needs an introduction and recommendation to Gaius.
3 John 1:13

Πολλὰ εἶχον γράψαι σοι, ἀλλ' οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν·

I had much to write to you, but I would rather not write with ink and pen.

KJV I had many things to write, but I will not with ink and pen write unto thee:

Notes & Key Terms

Translator Notes

  1. The closing mirrors 2 John 12 almost exactly. The elder has more to say but prefers personal communication to written correspondence. The mention of melanos ('ink,' literally 'black') and kalamou ('reed pen') are the standard writing implements of the ancient world. The preference for face-to-face communication over written media is a recurring theme in the Johannine letters.
3 John 1:14

ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.

I hope to see you soon, and we will talk face to face.

KJV But I trust I shall shortly see thee, and we shall speak face to face.

Notes & Key Terms

Translator Notes

  1. The phrase stoma pros stoma ('mouth to mouth') is more literally physical than the English idiom 'face to face.' It emphasizes the directness and intimacy of personal conversation over the limitations of written communication. The adverb eutheōs ('immediately, soon') conveys urgency — the situation with Diotrephes likely requires prompt personal intervention.
3 John 1:15

εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ' ὄνομα.

Peace be to you. The friends greet you. Greet the friends, each by name.

KJV Peace be to thee. Our friends salute thee. Greet the friends by name.

Notes & Key Terms

Translator Notes

  1. The farewell eirēnē soi ('peace to you') is the standard Semitic greeting-and-farewell (Hebrew shalom lekha), here placed at the close. The designation hoi philoi ('the friends') for fellow believers is distinctive — it appears as a group designation only here in the New Testament and echoes Jesus's words in John 15:14-15 ('I have called you friends'). The instruction kat' onoma ('by name, individually') insists on personal, not generic, greetings — each person matters individually. The letter that began with one beloved name (Gaius) ends with an insistence on naming each friend.
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