Today many regard truth as nonessential, so long as good deeds are done. But John does not favor this view, nor does he regard it as possible. According to the apostle, good deeds flow from truth, just as love flows from it. For it is only as one walks according to the doctrines of the Word, which he has been taught, that truly righteous acts become possible. In this John preserves the same type of connection between truth and righteousness as he has already shown to exist between truth and love in the previous letter.
Moreover, it is as his children in the faith exhibit such conduct that John himself experiences the greatest joy. John’s joy is that of a father who exults in the upright and productive life of a child whom he has reared well. There is no greater joy than this, John says. This emphasis upon joy is quite impressive, occurring, as it does, in a letter which reveals so much else to cause sorrow.
Gaius is not only noteworthy for his truth or uprightness of conduct, however (v. 3). He is also characterized by love, which he has demonstrated by his hospitality to traveling Christian teachers, particularly strangers (v. 5). In reference to this service the author does two things. First, he commends Gaius for the service he has already rendered. Second, he encourages him to continue such service in the days ahead. In connection with the last point John gives several reasons why this service is both right and necessary.
It is interesting that in commending Gaius for past acts of hospitality John commends him not for some special feeling of benevolence toward strangers but rather for a “work” quite “faithfully” done. The reason for this is that hospitality was a frequently repeated command of the apostles based upon the more general teaching on the same subject by the Lord (cf. Matt. 25:34-36). Paul had written of the need to show hospitality many times. To both Timothy and Titus he had declared that a bishop must be “given to hospitality.” (Rom. 12:13). Peter said that we are to “use hospitality one to another without grudging” (1 Pet. 4:9). The author of Hebrews declared, “Be not forgetful to entertain strangers; for thereby some had entertained angels unawares” (Heb. 13:2). These injunctions were apparently known to Gaius, and he was careful to fulfill them. Consequently, he is said to have been faithful in the performance of this important duty.
But would his service continue? John gives no indication of really doubting it. Still, as the next verses reveal, Diotrephes was apparently applying great pressure to stop such acts of charity, and a word of encouragement was appropriate. So John continues, “…whom, if thou bring forward on their journey after a godly sort, thou shalt do well, because for his name’s sake they went forth, taking nothing of the Gentiles. We, therefore, ought to receive such, that we might be fellow helpers to the truth” (vv. 6-8).
These verses give three reasons why the support of such persons is both right and necessary. First, these are not mere visitors or even mere Christian visitors. These are God’s servants. They have set out “for his name’s sake.” They are workers in “the truth.” In other words, these are Christian missionaries and should be welcomed for the sake of the One they serve. “He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me” (Matt. 10:40).
Second, these missionaries had determined to accept nothing from the heathen and, therefore, the burden for support by Christians was even greater. In the Greek text this contrast is quite sharp. For the word “heathen” which ends verse 7 is followed immediately by the word “we” in verse 8. The heathen will not support Christian work, nor should they. We, however, who are Christians, must do it.
Finally, John argues that we should continue support because in so doing we thereby become “fellow helpers” with such persons. This last argument is a direct opposite to the warning against supporting false teachers in 2 John 10-11.
