Commending Hospitality .

Gaius had been faithful up to this point in caring for Christian missionaries. John develops this theme.

The language in v. 3 is almost identical to 2 John 4, where John rejoiced because the children of the chosen lady had been walking in the truth. Here, John has heard reports of how Gaius takes care of travelling missionaries, and rejoices greatly (see note on 2 Jn. 4). John’s messengers saw Gaius’ behavior personally (see notes on 2 Jn. 1-3). Perhaps this would include Demetrius. On walking in truth, see notes on 2 Jn. 4-8.

Akin states, "The emphasis is twofold. First, he [Gaius] was faithful in what he believed. Second, he was faithful in how he lived. In doctrine and deed Gaius was commendable, praiseworthy, and consistent." The verb used here means bear witness, give testimony. It has connotations of legal controversy (indicating the seriousness of the issues in John's view) and of the joyful proclamation of the gospel (indicating that Gaius' consistent life was an outworking of the salvation effected by God in Christ). The verb is used similarly in 3 John 1:6, 12. See WLC 144.

See WLC 144

John refers to believers under his care as his children, as he did fourteen times in 1 John and three times in 2 John. He reveals his paternal affection toward them as well as his pride when they did well. Kistemaker tells us:

John speaks of "children," not in the sense of physical descent but spiritual birth. Similarly, Paul writes to the believers in Corinth and says, "In Christ Jesus I became your father through the gospel" (1 Cor. 4:15; also see Gal. 4:19). The term children includes John's friend Gaius and all other Christians who have come to know the truth through the preaching and teaching ministry of the apostle.

Why do these spiritual children give John joy and happiness? Because they are walking in the truth. That is, they are walking life's pathway in the light of Gods Word (1 John 1:7; 2:9). They obey his commands and reflect God's goodness and grace. In short, they are children of the light.

Bore witness to your truth… my children. John’s messengers saw that Gaius was remaining faithful to the way Christians should live. He believed the right things, but he also acted in the right ways. The two are always connected in Johannine literature – knowing and doing. In this letter, the correct action is seen clearly in how he takes care of traveling missionaries. This has made John’s joy complete (see notes on 1 Jn. 1:4; 2 Jn. 4). John calls his readers “my children” fourteen times in 1 John and three times in 2 John. Here, John’s child is Gaius, and his faithfulness has made John’s joy complete. In the ancient world, rabbis and philosophers sometimes called their disciples children. John probably means he brought Gaius to faith (see note on Gal. 4:19). In later Judaism, a person who helped another person convert was said to have created the convert

John commends Gaius for receiving traveling Christian teachers with hospitality. The obligation to welcome and encourage those who proclaim the true gospel from place to place, and the joy that comes from doing so, stand in contrast to the need to avoid those who proclaim a false gospel (1 John 4:1-3; 2 John 1:10-11). Those who proclaim the true Christian message and those who encourage and support them collaborate in serving the truth. This outlook on hospitality stems from the larger Christian ethic of demonstrating love to others, as John emphasized in his other epistles.

In 3 John 1:7, John refers to pagans, literally meaning Gentiles, and was probably referring metaphorically to unbelievers - those outside the Church. The early Church consisted of people from both Jewish and Gentile backgrounds. John's language here suggests that the Christian community had come to see itself as the true remnant of Israel in distinction from pagans, those outside of the Christian community. See "Churches Accepting Money From Unbelievers" below.

brothers… welcome. Now John gets into the first major issue of the letter. Gaius has done a good job at showing hospitality to missionaries. He has an important ministry. It is possible that the travelling missionaries turned to Gaius for help because Diotrephes refused to help them (vv. 11-12). Regardless, these missionaries were strangers to Gaius when he first met them (v. 5), but Gaius still helped them (v. 6). They did not get any help from non-Christians, but only Gaius (v. 7). Therefore, John talks about how important this ministry of support is for missionaries (v. 8). This is all about Christians showing love for one another. They did not support everyone, but had to resist false teaching by not showing hospitality to them (see notes on 1 Jn. 4:1-3; 2 Jn. 10-11).

send them off on their journey. This phrase about sending missionaries translates a form of a verb that was a technical term for missionary support in the early church (see notes on Acts 15:3; 20:38; 21:5; Rom. 15:24; 1 Cor. 16:6, 11; 2 Cor. 1:16; Tit. 3:13). This probably has to do with sending missionaries on with supplies for their journey. Hospitality was a major issue for Jews, because Greco-Roman inns were also brothels. Jewish people sought out other Jewish people to stay with, and they would bring a letter that recommended them as good Jews. Christians probably adopted the same practice so they could stay with one another

for the sake of the name. That is, for the sake of Jesus. This phrase is used five other times in the NT, and most of the time it has to do with people being persecuted because they are Christians (see notes on Acts 5:41; 9:16; 15:26; 21:13). John also talks about the opponents going out from the community, but they go out to deceive other people (see note on 2 Jn. 7). These missionaries went out to preach the gospel they had heard from the apostles in the beginning. Gentiles. John uses Gentile here in the sense of non-Christian. If the missionaries had gotten help from nonbelievers, it would mean the Christians in that area were not doing their job of taking care of traveling ministers. The word here specifically means Gentile individuals with Gentile beliefs (see notes on Matt. 5:47; 6:7; 18:17). This is similar to how Jesus told his disciples that if a sinful person would not listen to the church, the church should treat them like a Gentile (Matt. 18:17)

welcome. This word means far more than welcome. It has the idea of lifting up a person, of supporting them. In 2 John 11, John warned his readers that showing hospitality to the false teachers would make them sharers in their evil work. Here, showing respect to missionaries will mean they are working together with them for the truth. Providing hospitality to travelling missionaries is how Christians can participate in the cause of truth. That makes them fellow workers for the truth

The cooperation and love that should be normal among Christians had been broken by the behavior of Diotrephes, who apparently was a leader who abused his position. Evidently Diotrephes regarded other Christian teachers as threats rather than as coworkers; his selfish point of view led him to turn away traveling evangelists and to excommunicate those who welcomed them. See WLC 132, 151. According to Calvin:

Here is a very different example and character - an officer, a minister in the church, who was less generous, catholic [universal], and communicative than the private Christians. Ministers may sometimes be outshone, outdone.

In reference to this minister, we see, first, his name - a Gentile name - Diotrephes, accompanied by an unchristian spirit.

Second, we see his temper and spirit as full of pride and ambition, for he loves to be first. This ferment is an ill, unbecoming character of Christ's ministers - to love to be first, to seek presidency and precedency in the church of God.

Third, we see his contempt of the apostle's authority, letter, and friends...

As to the "gossiping maliciously," Lange says, "They were slanderous words calculated to lower and detract from the apostle's influence, idle, worthless tattle, untenable falsehoods."

Negative Contrast. This is the most critical point of the epistle. John sees a problem in the church (v. 9). It is possible John is worried that Diotrephes will deny what John wrote in his other letters. Diotrephes will lead the church astray if he tells the people to go against John’s leadership. So, John handles this difficult situation here, warning Gaius what lies ahead

who loves to be first among them. This phrase could mean Diotrephes was not elected as an elder or deacon, but took power for himself. It might just mean John views him has a trumped-up dictator. It is also possible that Diotrephes did not allow anyone else to speak or teach in the church, wanting the community to only listen to him. There is no historical record of Diotrephes ever being charged with heresy, so it is likely that John is talking about how he did not allow anyone else to teach but him. Diotrephes is insecure, so he lusts for power. This kind of person does not accept the authority of the apostles. By not receiving the people that John sent, Diotrephes disrespected John as well. To receive people who are sent is the same as receiving the one who sent them (see notes on Jn. 5:23; 12:44-45; 13:20; 14:24)

wicked nonsense… refuses to welcome… stops… puts them out. On the arrival of an apostle, see notes on 2 Cor. 13:1-3, 10. See WLC 151. John names four specific things that Diotrephes is doing. He is spreading gossip about John and his community (see note on 1 Tim. 5:13). He refuses to welcome travelling missionaries endorsed by the apostles. He stops other people who want to welcome those missionaries (see notes on vv. 5-8). And if anyone does welcome those missionaries, Diotrephes throws them out of the church. This last point is very serious.
In 2 John, John warned his readers not to be hospitable to the opponents. But he did not threaten to excommunicate them if they did