The Third Epistle of St John (3 John)

The Third Epistle of St John, in the Vulgate Epistola III Ioannis, is a single chapter of fourteen verses, which you can read in two minutes on 3 John 1. By count of words in the Greek it is commonly reckoned the shortest book of the whole Bible. Origen already remarked that the second and third letters of John "both together do not contain a hundred lines." Yet in that small space the beloved disciple, now an old man, shows us missionaries travelling "for his name," a generous layman who lodges them, and a local leader who shuts the door on them and on the Apostle himself. It is the most personal page St John left us.

Who wrote 3 John?

The Church has received the letter as the work of St John the Apostle, son of Zebedee, the Evangelist who also wrote the Gospel, the First Epistle of St John, the Second Epistle of St John and the Apocalypse. The Council of Trent, listing the books of the New Testament in its decree on the canonical Scriptures (Session IV, 1546), names "three of John the Apostle," and the Council of Florence before it had likewise listed three Epistles of John.

The writer does not give his name. He opens, "The ancient to the dearly beloved Gaius, whom I love in truth" (verse 1). "The ancient" renders the Greek ho presbyteros, "the elder," exactly as in the opening of 2 John 1, "The ancient to the lady Elect." The title suits the last surviving Apostle, honoured by all the churches of Asia, who could speak of the faithful as "my children" (verse 4) and correct a local church with authority. The style is his: "he that doth evil, hath not seen God" (verse 11) echoes 1 John 3, "whosoever sinneth, hath not seen him."

Verse 12, "thou knowest that our testimony is true," is the very voice of the close of the Gospel in John 21: "we know that his testimony is true." The closing, "I would not by ink and pen write to thee. But I hope speedily to see thee, and we will speak mouth to mouth," is almost word for word the ending of 2 John. The Catholic Encyclopedia concludes that the greeting and ending are internal evidence that the same author wrote both, and that "the simple and affectionate style, the firmness of the rebuke of Diotrephes are strictly Johannine."

The ancient witness is honest about early hesitation. Being short and private, the letter was cited rarely. The Muratorian Fragment speaks of two Epistles of John; Origen knew the shorter letters but noted they were not admitted by all; St Dionysius of Alexandria in the third century gives the earliest certain recognition of 3 John as Apostolic. Eusebius placed "the second and third of John, whether they belong to the evangelist or to another person of the same name" among the disputed books (Ecclesiastical History III, 25), and St Jerome reports that some ascribed them to a "John the presbyter" whose tomb was shown at Ephesus (On Illustrious Men 9).

The list of Scripture attributed to the Council of Rome of 382 reflects the same doubt, receiving the two letters but naming them under "the other John, the presbyter." The Catholic Encyclopedia answers that Papias' "John the elder" is the Apostle himself: "There never was a John the Elder." From the fourth century the West received all three letters, and Trent closed the question. The Pontifical Biblical Commission issued no special decree on the Johannine Epistles. Many modern scholars attribute the three letters to a "Johannine" elder or circle distinct from the Apostle; we hold with the Fathers and the Council.

When was 3 John written?

Toward the end of St John's long life, at Ephesus, most probably in the last decade of the first century, about AD 90–100. St Irenaeus testifies that John lived at Ephesus "until the time of Trajan," who became emperor in 98. Clement of Alexandria relates that after his return from Patmos, John went out from Ephesus to the neighbouring cities "to appoint bishops in some places, in other places to set in order whole churches" (quoted by Eusebius, Ecclesiastical History III, 23). That is precisely the world of this letter, in which the Apostle sends out preachers and warns, "if I come, I will advertise his works" (verse 10).

What is 3 John about? A summary

Greeting and joy in Gaius (verses 1–4)

The letter opens on 3 John 1 with the Apostle's greeting and his prayer for Gaius' health: "Dearly beloved, concerning all things I make it my prayer that thou mayest proceed prosperously, and fare well as thy soul doth prosperously" (verse 2). Brethren returning to the Apostle have borne witness to Gaius' faith, "even as thou walkest in the truth," and John breaks out in one of his most beloved lines: "I have no greater grace than this, to hear that my children walk in truth" (verse 4). Challoner explains "no greater grace": "that is nothing that gives me greater joy and satisfaction."

Hospitality to the missionaries (verses 5–8)

Gaius has received travelling preachers, even strangers to him, and they have "given testimony to thy charity in the sight of the church." John asks him to send them on their way "in a manner worthy of God," that is, provided for their journey, "because, for his name they went out, taking nothing of the Gentiles." Challoner notes that these ministers took nothing from the heathen "lest they should seem to preach in order to get money by it." Hence the conclusion of verse 8: "We therefore ought to receive such, that we may be fellow helpers of the truth."

Diotrephes rebuked (verses 9–10)

Then the shadow: "I had written perhaps to the church: but Diotrephes, who loveth to have the pre-eminence among them, doth not receive us." He prates "with malicious words" against the Apostle, refuses the brethren, forbids those who would receive them, "and casteth out of the church." John promises to come in person and expose his works.

Demetrius commended and farewell (verses 11–14)

"Dearly beloved, follow not that which is evil, but that which is good. He that doth good, is of God: he that doth evil, hath not seen God" (verse 11). Over against Diotrephes stands Demetrius: "To Demetrius testimony is given by all, and by the truth itself, yea and we also give testimony." The letter closes in verses 13–14 with the hope of a visit and the greeting "Peace be to thee. Our friends salute thee. Salute the friends by name."

Who was Gaius in 3 John?

Gaius (in Latin Caius) was a Christian of one of the churches under St John's care, praised for his faith and hospitality. The Catholic Encyclopedia judges that he "seems to have been not an ecclesiastic but a layman of means." The name was very common, and the New Testament knows several men who bore it: "Caius, my host, and the whole church" at Corinth in Romans 16, whom Paul baptized (1 Corinthians 1); "Gaius and Aristarchus, men of Macedonia, Paul's companions" in Acts 19; and "Gaius of Derbe" in Acts 20.

Some have wished to identify John's Gaius with the generous host of Corinth, but nothing proves it. The Apostolic Constitutions (VII, 46), in their list of bishops ordained by the Apostles, name a Gaius as bishop of Pergamum and a Demetrius at Philadelphia, both cities of Asia, which some have connected with this letter.

Who was Diotrephes in 3 John?

Diotrephes was a leading man in the church to which John had written, perhaps its bishop, as the Catholic Encyclopedia allows, or at least one who held power there. Challoner's note says that he "seemeth to be in power, but not a friend to the faithful." His fault is named in one phrase: he "loveth to have the pre-eminence." Everything else came from that love of first place. He stands in Scripture as the type of ambition in the Church, the opposite of Our Lord's rule in Matthew 20: "whosoever will be the greater among you, let him be your minister," and of St Peter's charge to the clergy in 1 Peter 5: "Neither as lording it over the clergy, but being made a pattern of the flock from the heart."

Famous verses: 3 John 1:2, 1:4 and 1:11

3 John 1:2. "Dearly beloved, concerning all things I make it my prayer that thou mayest proceed prosperously, and fare well as thy soul doth prosperously." In the Vulgate: de omnibus orationem facio prospere te ingredi, et valere, sicut prospere agit anima tua. Ancient letters commonly wished the recipient good health; the Apostle sanctifies the custom. The measure of the wish is the soul: John prays that Gaius' bodily welfare may match a soul that already prospers. The verse is no promise of riches to the believer; it teaches that a Christian may and should pray for the temporal good of those he loves, always subordinate to the good of the soul, as Our Lord taught us to ask for daily bread after the Kingdom.

3 John 1:4. "I have no greater grace than this, to hear that my children walk in truth." The joy of a spiritual father is not in his own honours but in the perseverance of those he has brought to Christ. It is the joy St John expresses in 2 John 1, "I was exceeding glad, that I found of thy children walking in truth."

3 John 1:11. "Follow not that which is evil, but that which is good. He that doth good, is of God: he that doth evil, hath not seen God." Faith is shown by works, and the knowledge of God that does not change a man's conduct is no knowledge at all.

Themes and the Catholic reading

Hospitality as a work of charity. To harbour the harbourless is one of the corporal works of mercy, and here it is shown as a share in the apostolate itself: those who receive the preachers become "fellow helpers of the truth." Our Lord had promised, "He that receiveth you, receiveth me" (Matthew 10), and the Epistle to the Hebrews urges, "hospitality do not forget; for by this some, being not aware of it, have entertained angels" (Hebrews 13).

Truth and charity together. The word "truth" occurs again and again in fourteen verses, six times in all. For St John charity is never vague kindness; it is love that flows from the true faith and serves it, the teaching of 1 John 4, "God is charity." We treat this at length in What Does God Say About Love?.

Pride, the enemy of the Church's unity. Diotrephes is not accused of heresy; his sin was pride, and it led him to resist apostolic authority. Scripture names him so that we may recognize the same desire in ourselves; see What Does God Say About Pride? and pray the Litany of Humility, "from the desire of being preferred to others, deliver me, Jesus."

Apostolic authority. "If I come, I will advertise his works." The aged Apostle does not treat the local church as independent of him. The letter is a small witness that the Church of the first century was a hierarchical body, governed by the Apostles and those they ordained.

Its place in the canon and in the liturgy

3 John comes between 2 John and the Epistle of St Jude. Its name is the same in Catholic and Protestant Bibles, and every Bible, Catholic or Protestant, contains it, since it is not one of the deuterocanonical books; some modern editions divide its last verse into two and so count fifteen verses where the Vulgate, the Douay and the King James count fourteen. Like Jude, 2 Peter and 2 John, it was for a time among the antilegomena, the books questioned in some churches, before the Councils of Hippo (393) and Carthage (397) listed "three of John" and Trent defined the canon. For how the Church received and preserved these books, see our articles on the Latin Vulgate Bible and the Douay-Rheims Bible.

In the Roman Breviary the whole letter is read in the three Scripture lessons at Matins (verses 1–4, 5–10, 11–14) in the week after the Ascension: before 1955 on the Friday, the day after the octave of the Ascension, and under the 1960 rubrics of the 1962 Breviary, which suppressed that octave, on the Thursday after the Sunday after the Ascension, between 2 John on the Wednesday and Jude on the Friday. You can pray it in our Roman Breviary and find the day in the liturgical calendar. St John himself is honoured on 27 December; our novena to St John the Apostle gives his life and prayers, and How Did the Apostles Die? tells how he alone of the Twelve died in peace at Ephesus.

How to read 3 John

Read it in one sitting, then read it again beside 2 John, its twin in form and length, and 1 John, whose themes of truth, charity and good works it puts into practice. Keep the three persons in view, Gaius, Diotrephes and Demetrius, and ask which of them you resemble. Compare the Latin and English line by line on 3 John 1, and set the letter beside the close of St Paul's short note to Philemon, another private letter in which an Apostle commends a brother to a host.

Frequently Asked Questions

Who wrote 1, 2 and 3 John?

The Church has always received all three Epistles as the work of St John the Apostle, the beloved disciple who wrote the Fourth Gospel. In 2 and 3 John he calls himself simply "the ancient," that is, "the elder," a title fitting the last of the Apostles. Some in the early centuries hesitated over the two short letters, but the Council of Trent lists "three of John the Apostle" in the canon of Scripture.

Who was 3 John written to?

It was written to "the dearly beloved Gaius," a Christian of one of the churches of Asia, probably a layman of means, whom St John praises for his faith and for lodging the travelling preachers. It is a private letter, though it also concerns the church to which Diotrephes belonged. The name Gaius was very common, so he cannot be identified with certainty with any Gaius named by St Paul or in Acts.

Who is Demetrius in 3 John?

Demetrius is the man commended in verse 12: "To Demetrius testimony is given by all, and by the truth itself, yea and we also give testimony." He was probably the bearer of the letter or one of the preachers Gaius was asked to receive. Nothing certain is known of his later life.

What is the purpose of 3 John?

St John writes to thank Gaius for his hospitality to the missionaries and to ask him to keep supporting them, to warn against Diotrephes, who refused both the Apostle and his messengers, and to vouch for Demetrius. It teaches no new doctrine; its lesson is practical charity toward the preachers of the Gospel, joined to fidelity to the truth and to apostolic authority.

What does 3 John 1:2 mean?

In this verse St John wishes Gaius bodily health and welfare in proportion to the health of his soul, which already prospers. It is a Christian form of the greeting common in ancient letters, and it teaches that we may pray for the temporal good of those we love. It is not a promise of wealth to believers: the prosperity of the soul comes first.

How many chapters and verses are in 3 John?

3 John has one chapter of fourteen verses in the Douay-Rheims and the Latin Vulgate; some modern editions count fifteen by dividing the last verse. Read it in full on 3 John 1, Latin and English side by side.

Is 3 John the shortest book in the Bible?

Yes, by count of words in the original Greek, 3 John is usually reckoned the shortest book of the Bible, slightly shorter than 2 John, although 2 John has fewer verses. Origen observed that the two letters together "do not contain a hundred lines."

Where is 3 John in the Bible?

3 John stands near the end of the New Testament, after 2 John and before the Epistle of St Jude, which is followed only by the Apocalypse. It is the sixth of the seven Catholic Epistles and the twenty-fifth of the twenty-seven books of the New Testament, in Catholic and Protestant Bibles alike.

Read the whole Third Epistle of St John verse by verse, Latin and English, in the Iter Fidei Catholic Bible app.

Sources. The Third Epistle of St John, Latin Vulgate and Douay-Rheims (Challoner revision, 1749-1752), with Challoner's notes; 1 and 2 John; the Gospel of St John 21; Acts 19 and 20; Romans 16; 1 Corinthians 1; Matthew 10 and 20; Hebrews 13; 1 Peter 5; the Muratorian Fragment; St Irenaeus, Against Heresies II–III; Clement of Alexandria, Who Is the Rich Man That Shall Be Saved?; Origen, as cited by Eusebius; Eusebius, Ecclesiastical History III, 23–25 and III, 39; St Jerome, On Illustrious Men 9; Apostolic Constitutions VII, 46; Councils of Rome (382), Hippo (393) and Carthage (397); Council of Florence, Cantate Domino (1442); Council of Trent, Session IV, Decree on the Canonical Scriptures (1546); The Catholic Encyclopedia (1910), "Epistles of Saint John"; Breviarium Romanum (1962), Thursday after the Sunday after the Ascension.