Third Epistle of John

The epistle is found in many of the oldest New Testament manuscripts, and its text is free of major discrepancies or textual variants.

There is no doctrine laid out in 3 John, which is strictly a personal letter, but the overall theme is the importance of hospitality, especially when it comes to men who were working to spread the gospel.

[9] Gaius seems to have been a wealthy man, since the epistle's author, who identifies himself only as "the Elder", did not think it would impose unduly on him to host some traveling preachers for a short time.

One chapter later, a Gaius from Derbe is named as one of Paul's seven traveling companions who waited for him at Troas (Acts 20:4).

Next, a Gaius is mentioned residing in Corinth as being one of only a few people there (the others being Crispus and the household of Stephanas) who were baptised by Paul, who founded the Church in that city (1 Corinthians 1:14).

[citation needed] The Elder continues the letter by commending Gaius for his loyalty and his hospitality towards a group of traveling "brothers".

[21] Verse 12 introduces another man named Demetrius, who according to the Apostolic Constitutions VII.46.9 was ordained by John as bishop of Philadelphia (modern Amman, Jordan).

[22] The Elder, before ending the letter, says that he has many other things to tell to Gaius, and plans to make a journey to see him in the near future, using almost the exact language of 2 John 12.

Both follow the format of other personal letters of the era; in both the author self-identifies as "the Presbyter",[27] a term which literally means "the elder";[28] and both deal with themes of hospitality and conflict within the church.

[33] One possible alternative view of the epistle's authorship arises from a fragment written by Papias of Hierapolis and quoted by Eusebius which mentions a man named "the Presbyter John".

[35] This dating makes sense given their allusions and opposition to Gnostic and docetic teaching, which denied the full humanity of Jesus, and which was gaining ascendancy at the end of the first century.

In languages other than Greek, the Vulgate and the Sahidic, Armenian, Philoxenian Syriac, and Ethiopian versions contain all three epistles.

[49] All three Johannine epistles were recognized by the 39th festal letter of Athanasius, the Synod of Hippo and the Council of Carthage (397).

Additionally Didymus the Blind wrote a commentary on all three epistles, showing that by the early 5th century they were being considered as a single unit.

[51] Similarly, Pope Dionysius of Alexandria, Origen's pupil, was aware of a "reputed Second or Third Epistle of John".

Also around this time 3 John is thought to have been known in North Africa as it was referred to in the Sententiae Episcoporum produced by the Seventh Council of Carthage.

Although Eusebius believed the Apostle wrote the Gospel and the epistles, it is likely that doubt about the fidelity of the author of 2 and 3 John was a factor in causing them to be disputed.