What does it mean to prosper "even as your soul prospers" (3 John 1:2)?

Be that as it may, the Gaius of our Epistle is presented to us as a saint characterized by spiritual prosperity. John bears witness, in the second verse, to the fact that his soul prospered to such an extent that he could only desire that his bodily health might equal the health of his soul. There are seasons when we express our wishes and desires the one for the other. How often are we able truthfully to indulge in a wish like that? Not often, we fear! With the most of us the health of the body exceeds the health of the soul. We meet one another and enquire, How are you? Taking it for granted that the enquiry refers to the body, we say cheerfully (as a rule) Quite well, thank you. If the enquiry were, How is it with your soul? — what should we say?

The assurance that John had as to the spiritual prosperity of Gaius was not gained by personal contact, for he was at a distance and communicating by letter. It was gained through testimony borne by others. Certain brethren had arrived in John's locality and they spoke of him; and what they had to say bore witness to the fact that the truth was dwelling in him and that it found expression in his life, for he walked in truth. That which is in us comes out in our activities.

We learn from this short Epistle that the soul of Gaius was in a very prosperous condition. So much so that the Elder wished that in proportion as his soul was blessed, he might prosper in his earthly affairs, and in bodily health. One would gather from this, that the health of Gaius was not so good as his spiritual condition.

It certainly was a most unusual wish, for Scripture warns us that riches bring with them worldly temptations. “They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Tim. 6:9). The Elder evidently had confidence that if his wishes were fulfilled, Gaius had sufficient spiritual stamina wisely to carry wealth and health for the glory of God. We have known, alas! of not a few cases where things worked the other way; that when Christians prospered in their earthly calling, and became wealthy, their spiritual vigour declined.

At any rate the apostle writes to encourage Gaius in the path of love. It is not enough to begin well: the still greater aim is to grow in love, never weary in well-doing. Accordingly the apostle says of Gaius, "whom I love in truth." This is the common ground of both Epistles; whatever be the difference in application and aim, loving in truth is an equally marked feature in each of them. "Beloved, I desire that in all things thou shouldest prosper and be in health, even as thy soul prospereth" (ver. 2). How simple, large, and cordial!

There is no haste in broaching the matter; as indeed this is a beautiful feature in Scripture. There is gracious consideration of one another in general, unless grave danger claimed an immediate appeal, as we see in the Epistle to the Galatian saints. But as no such peril here existed, Gaius is assured of the personal interest that the apostle took in him. He wishes that in all things he may prosper. "Above all things" goes too far. Perhaps some have adopted the extravagant idea that no matter how ill our affairs go, or how bad the health, the only concern is that the soul should prosper. The inspired apostle does not favour such fanaticism. A brother may prosper or not in what he undertakes. His was true brotherly feeling; but he carefully gives the first place as a matter of course to the soul's welfare. If this be safeguarded and real, we can as a general rule count on the Lord's interest both in our undertakings or business, and in our bodily health. Our gracious God, if the soul prosper, has pleasure both in ourselves and in all our matters. The very hairs of our head are all numbered. If a sparrow does not fall to the ground without Him, if He thinks of the ravens and the lilies of the field, what a Father we have to do with for every day and in all things!

In 1 (and 3) the exclusion of the article is exact and not without its importance in this as in the previous Epistle, character, and not objectiveness, being intended. Compare this with the end of 4 where in "the" truth is right, though the article is omitted by Ccorr K L P. There is no loving or walking in truth, if we have not "the" truth to walk in. — In 2 the poetic sense of περὶ π. is quite untenable here, though adopted by Beza and in the Geneva Bible before the Authorised Version. It is contrary to all sound doctrine that John prayed "in primis" or "above all things" for Gaius' prosperity. As to, about, or in all things he prays that he may prosper and be in health, even as his soul prospers — this last the hinge on which he could pray that he might fare well in circumstances and bodily health. To make either or both his especial prayer is not unscriptural only but unreasonable, and below a Jew if not a heathen. Is it not startling that so flagrant a fault should have got in, and since the Reformation too? Certainly Wiclif is loose ("of all things I make preier that thou enter and fare wilfulli?" etc.), is he overlooked apparently the first "prospere" of the Vulgate, to speak of no other flaw.

"The elder to the beloved Gaius whom I love in truth. Beloved, I desire that in all things thou mayest prosper and be in health according as thy soul prospereth. For I rejoiced exceedingly when brethren came and testified to thy truth according as thou walkest in truth. Greater joy I have not than these things, that I hear of my children walking in (or, in the) truth. Beloved, thou doest faithfully whatsoever thou doest toward the brethren, and this strangers, who testified to thy love before the assembly; in sending forward whom worthily of God thou wilt do well; for they went out for the Name, taking nothing from the Gentiles. We therefore ought to receive such, that we may be fellow-workers with the truth. I wrote to the assembly; but Diotrephes that loveth the first place among them accepteth us not. For this reason when I come, I will bring to remembrance his works which he doeth, prating against us with wicked words; and not content with these, neither himself accepteth the brethren, and those that would he forbiddeth and casteth out of the assembly. Beloved, imitate not what is evil but what is good. He that doeth good is of God: he that doeth evil hath not seen God. Demetrius hath been testified to by all and by the truth itself; and we also testify; and thou knowest that our testimony is true. I had many things to write to thee, but I am unwilling with ink and pen to be writing to thee; but I hope soon to see thee, and we will speak mouth to mouth. Peace to thee; the friends salute thee. Salute the friends by name" (vers. 1-14).

The hearty love of the apostle goes forth to Gaius, because his love was governed by truth. The right rendering corrects making his prosperity to be the prime desire, but that in or about all things it might be, and even his health too, as his soul was prospering. For how often, when the soul gets lax, God uses trial and sickness for good! His exceeding joy was brethren's testimony to Gaius' cleaving to the truth and walking in it; as he had no greater joy than to hear of this in his children. Nor does he fail to name Gaius' fidelity toward those labouring in the word, though strangers, not only in hospitality on the spot, but in setting them forward "worthily of God." And these labourers were worthy, for the Name was their motive; and they declined the world's favours. Even the apostle was glad to range himself as a fellow-worker with them and the truth.

Sometimes, that the soul may prosper, God withers up what we are too engrossed with; and if this suffice not, He disciplines with bodily sickness. And the Lord takes away the idol and smashes it to pieces. This is gracious of Him. Of course it may be painful, but our hearts go with what the Lord does to remove a snare and win back the soul to honour and enjoy Himself. Sometimes a zealous man is set aside in order that he may learn that God can carry on His work without him. He has been absorbed in reaching and preaching to others, and slipped into less vigilance as to his own soul's communion. The Lord in His goodness and love corrects, and a little sickness is turned to much good. But here, as Gaius was prospering in soul, the apostle wishes his prosperity in all things else and in his body too.

"For I rejoiced exceedingly when brethren came and bore witness to thy truth, even as thou walkest in truth" (ver. 3). Truth delighted the apostle's heart. Gaius was walking in truth. This indicated his soul's prospering. Kindness to the brethren, thoughtfulness about others, prospering in his affairs and in bodily health: what were they all to holding fast the truth — "thy truth," and his own walking in truth? And such was the witness that brethren bore to him; so that it was exceeding joy to the apostle. Gaius sought first the kingdom of God and His righteousness, and all else was added. His heart was not set on his own things. There was no compromise of Christ, no making truth a secondary consideration, but he kept walking truthfully. It was a matter of plain testimony on the part of others. "Brethren came and bore witness to thy truth [or, that is in thee]." Had it been Gaius talking about it, it might have been questionable; for who has ever found men whose love for the truth was unwavering and unstinted loud about their own fidelity or service? The more a man loves and values truth, the more he judges his own shortcoming in his service and his daily life.

Now this walking in truth, this identification with it in practice is the simple way of soul prosperity. Says the apostle to Gaius "Beloved I wish above all things that thou mayest prosper and be in health, even as thy soul prospers."

It is possible that not a few of us have often read these words without it occurring to us what a really remarkable inference lies in this apostolic wish. Gaius, then, was more prosperous as to the state of his soul than as to his body. His spiritual health so far exceeded his bodily health that John only wishes that the latter were up to the standard of the former! This is, we fear, rather an unusual phenomenon. With most of us, whatever the exact state of our bodily health may be, it is frequently better than our spiritual state. We are brighter physically than spiritually. In the early days it may have been otherwise but we cannot help feeling that Gaius was somewhat of a rarity in his day, and hence the great joy of the apostle in hearing about him and his walk in the truth.

(1) Gaius. The first of the personages named is Gaius - one whose service was mainly that of hospitality. If the same as mentioned by Paul (and there is no reason to doubt it), his service in this respect was universally known, for the apostle terms him, "Mine host, and of the whole Church." Rom. 16:23.) The first thing, however, noted in this epistle is his soul-prosperity. There are but few to whom it could be written, "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." (v. 2.) With many of us bodily health and comfortable circumstances might rather he the desired standard for our spiritual condition. If Gaius was, as seems probable, but infirm in body, it is clear that he did not urge this as a plea for any relaxation in his service. It may be noted also, as bearing upon a prevalent error, that there is no necessary connection between our spiritual and our bodily condition. It has become widely accepted, that all bodily weakness and disease are symptoms of a bad state of soul; but this inspired prayer for Gaius exposes at once the unscriptural character of this contention.

There was apparently no need to pray for Gaius's spiritual prosperity, for John knew that his soul prospered. Gaius seems to have been an exemplary believer. John nevertheless expressed his desire regarding Gaius's material well-being. The word translated here “be in health” is found in Luke 7:10 and 15:27 where, in the King James translation, it is rendered “whole” and “safe and sound”. When Paul wrote to the assembly in Thessalonica, he prayed that their whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ (1 Thess. 5:23).

And this is right, for the Lord Jesus showed that being rich toward God was the chief thing; and the Holy Spirit said by the apostle John that “beloved Gaius” experienced prosperity of soul, and, along with that, He desired for him health and prosperity in other things (3 John 2). Only soul prosperity is given the first place, the rest is to follow.