John commended Gaius for his love of the brethren to encourage him to continue practicing this virtue.
v. 5 John loved Gaius as Gaius loved the brethren to whom he had extended hospitality.
"The early Christian community's deep interest in hospitality is inherited from both its Jewish roots and the Greco-Roman culture of its day."6
John's affection for Gaius is obvious in his repeated use of the word "beloved"(cf. v. 2). Gaius acted faithfully in the sense that his behavior was consistent with God's truth (cf. 2 John 1-2).
It is possible that Gaius had shown love "for the brethren and for strangers"as some Greek texts read. On the other hand, perhaps the NASB translation is correct: he showed love to the brethren and even to those brethren who were strangers to him. Probably Gaius had demonstrated love to all these varieties of people (cf. Heb. 13:2).
v. 6 The church in view was John's church, probably in Ephesus. "You will do well"is an idiom that we could translate "Please."John urged Gaius to continue his commendable treatment of visitors. He could do so during their stay with him and when they departed by sending them on their way with adequate provisions (cf. Acts 15:3; 20:38; 2:15; Rom. 15:24; 1 Cor. 16:6; Titus 3:13).
"The point is still relevant. Christian ministers and missionaries live in the faith that God will encourage his people to provide for their needs; it is better that such provision err on the side of generosity than stinginess."7
"Always and everywhere that man is to be highly esteemed in the Church, who combines firm convictions with a generous heart."8
v. 7 The brethren in view in this whole situation were traveling preachers. To go out in the name of Christ was a great honor because of that name.9
"This Name' is in essence the sum of the Christian Creed (comp. I Cor. xii. 3; Rom. x. 9)."10
Early Christian preachers normally received material support from other believers (cf. Acts 20:35; 1 Cor. 9:14; 1 Thess. 3:7-9) or they supported themselves. They did not solicit funds from unbelievers (cf. Matt. 10:8; 2 Cor. 12:14; 1 Thess. 2:9). "Gentiles"was a general term for unbelievers. Most of the Gentiles were pagans.
"There were numerous peripatetic streetpreachers from religious and philosophical cults who avariciously solicited funds from their audiences."11
"Even in the present day, there is something unseemly in a preacher of the gospel soliciting funds from people to whom he offers God's free salvation."12
v. 8 Giving financial and hospitable aid makes the giver a partner with the receiver in his work (cf. 2 John 10-11). Since pagans did not support Christian preachers and teachers, the duty of Christians to support them was even greater. Note John's emphasis on the truth again. Preaching the gospel is proclaiming the truth.
Gaius' good example stands out more clearly beside Diotrephes' bad example. Diotrephes is a rare name and means "nourished by Zeus."13John brought Diotrephes into the picture to clarify the responsibility of Gaius and all other readers of this epistle and to give instructions concerning this erring brother.
v. 9 The letter to the church of which both Gaius and Diotrephes were a part is not extant. "Them"refers to the believers in that church. John exposed Diotrephes' motivation as pride. Diotrephes had persistently (present tense in Greek) put John down to exalt himself. John did not say or imply that Diotrephes held false doctrine. He only blamed his ambition.14
"The temptation to use a role in the Christian assembly as a means of self-gratification remains a real one that all servants of God need to resist."15
v. 10 John promised and warned that whenever he might visit that congregation he would point out Diotrephes' sinful behavior, assuming it continued. Specifically Diotrephes was charging John falsely to elevate himself. Worse than that he was not giving hospitality to visiting brethren, as Gaius was, perhaps because he perceived them as a threat to himself. Third, he intimidated others in the church and forced them to stop welcoming these men.
"Diotrephes was condemned not because he violated sound teaching regarding the person and nature of Jesus Christ but because his life' was a contradiction to the truth of the gospel."16
"The verb ekballei, in the present tense again (literally, he throws out'), need not imply formal excommunication from the Church, as this became known later. Cf. Matt 18:17; Luke 6:22; John 9:34-35; 1 Cor 5:2. On the other hand, it seems as if Diotrephes had already arrogated to himself the task of expulsion,' and was actually driving people out of the congregation (as he had refused to welcome the brothers) rather than merely desiring to do so . . ."17
Obviously Gaius did not bow to his wishes showing that he had strength of character and probably influence in the church. With this epistle John threw his support behind Gaius and against Diotrephes.
v. 11 John's encouragement doubtless strengthened Gaius' resolve to resist Diotrephes. "Of God"and "seen God"are terms John used in his first epistle (cf. 1 John 3:6, 10; 4:1-4, 6-7). God's children do good works because God is their Father and they share His nature (1 John 3:9). The person who does evil may be a Christian, but he is behaving like Satan when he does evil. John was not accusing Diotrephes of being unsaved but of behaving as if he were unsaved. One who knows God intimately (abides in Him) does not do evil (1 John 3:6).
"The expression he is of God' in this context does not mean he is a Christian.' Rather, it means, he is a godly person, or he is a man of God.' In this context it is a fellowship expression."18
John urged Gaius to show hospitable love to Demetrius to give Gaius an opportunity to practice love and thereby reprove Diotrephes' lack of love. Demetrius may have carried this letter from John to Gaius,19or he may have visited Gaius later.
John gave three recommendations (witnesses) of this brother's worth. He had a good reputation among all who knew him, his character and conduct were in harmony with the truth, and John personally knew him and vouched for him.
"Like Gaius, Demetrius is walking in the truth.' His life matches his confession. In Pauline terms, he manifests the fruit of the Spirit. In Johannine terms, he lives the life of love."20
It will be interesting to get to heaven and see if this Demetrius is the same man who gave Paul so much trouble in Ephesus (Acts 19:24). Several commentators have concluded that he was.21The odds are against this possibility since there were undoubtedly many men named Demetrius (lit. belonging to Demeter [the goddess of agriculture]) living in that area then. Furthermore Paul ministered in Ephesus in the early 50s whereas John probably wrote this epistle in the early 90s.
