Who was Gaius in the Bible?

There are five references to Gaius in the Scriptures. Whether they refer to one and the same Gaius is a question. (1) Gaius, a man of Macedonia, a companion in travel with the Apostle Paul at Ephesus on the occasion of the riot, caused by the silversmiths, who made shrines for the goddess Diana, and who feared that their craft was endangered (see Acts 19:29). (2) Gaius of Derbe, a companion in travel with the Apostle Paul when he journeyed into Asia (see Acts 20:4), after leaving Ephesus. It looks as if these two Gaiuses were one and the same, seeing they were both companions in travel with Paul and that the visit to Asia followed soon after that to Ephesus. (3) Gaius who was baptized by the Apostle Paul at Corinth (1 Cor. 1:14). Corinth was in Macedonia, and we are told in Acts 19:29 that Gaius was of Macedonia, so the strong probability is that these are one and the same Gains. When baptized he was at the beginning of his Christian career. He evidently was a well-known brother. (4) Gaius, who was the Apostle Paul’s host and of the whole church, sent his salutations to the brethren (5) Gaius to whom the Apostle John addressed his third Epistle. The Apostle praised him for his consistent walk as a Christian and for his kindness and hospitality which he showed to the brethren and to strangers.

Two great lessons we learn from this Gaius, especially as it looks as if the Gaius in Romans 16 were the same as in John 3*. In both cases the exercise of hospitality marked him.

Like the second it is an epistle of a private nature, yet containing in its brief verses instruction of such an important kind that the Spirit of God has seen it needful to give it a permanent niche in the inspired Word. We cannot say with any certainty whether Gaius, to whom it was written, is to be identified with one of the others bearing that name, of whom we read. The Gaius of Acts 19:29, was a man of Macedonia. The Gaius of Acts 20:4, was "of Derbe," a city in Asia Minor. The Gaius of 1 Corinthians 1:14, was a Corinthian, and he was almost certainly the Gaius of Romans 16:23, who was host to the Apostle Paul. This Gaius may very well have lived on to old age, and still exercised his hospitality when John wrote. If so, he presents us with a very delightful picture of one who did not grow weary in well-doing.

The recipient of the Third Epistle of John bears the name Gaius. This Latin name was very common at that time. We find it five times in the NT, with various people (Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14; 3 John). We do not know how many different people are spoken of neither do we know if the recipient of John’s third epistle was identical with one of them.

The recipient of the Third Epistle of John bears the name Gaius. This Latin name was very common at that time. We find it five times in the NT, with various people (Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14; 3 John). We do not know how many different people are spoken of neither do we know if the recipient of John’s third epistle was identical with one of them.

The Third Epistle is addressed by the elder, the aged Apostle John, to a brother by name of Gaius. A Gaius is mentioned in Acts 19:29, 20:4, Romans 16:23 and 1 Corinthians 1:14. It is impossible to say whether this is the same. John calls him well-beloved, whom he loved in the truth. Thus he emphasizes the truth once more as he had done before. He wishes that he might prosper in his body, in health, as even his soul prospered. He had heard from the brethren who testified of the truth in him and that he walked in the truth. He rejoiced in this and declares "I have no greater joy than to hear that my children walk in truth." And this is not only the aged apostle's joy, but it is the joy of the Lord. How He must rejoice when His beloved children in whom He dwells walk in truth! Gaius had been very gracious and hospitable. Perhaps the brethren who gave such a good report to John were the recipients of Gaius's kindness. They had witnessed before the assembly how faithful he was in entertaining them, helping them on their journey in every way possible. He had done this not only with the brethren in his locality, but with brethren who were strangers, ministering servants of the Lord Jesus Christ, who went forth for His Name's sake, taking nothing of the Gentiles. In going forth in ministering the Word they depended on the Lord.

Convert of Derbe in Lycaonia, and companion of Paul. Acts 20:4.

Christian at Corinth whom Paul baptised and who was his 'host' and of the whole church. Rom. 16:23; 1 Cor. 1:14.

Convert of Ephesus who accompanied Paul to Jerusalem, and whom the Jews thought Paul had taken into the temple. Acts 20:4; Acts 21:29. In 2 Tim. 4:20 Paul had left him at Miletus sick.

A few facts concerning the beloved Gaius might help to answer this question. It is remarkable that he should be brought before us in one of the very last, if not the last, of the inspired writings; and that John should be used to do so; for Gaius, as we shall see, was closely associated with Paul. This fact will help those who sincerely desire to maintain Paul’s doctrine, and yet find themselves associated with that which practically denies it, and the nature and character of our blessed God also. Previous writings as to Gaius in “Scripture Truth” have helped saints, and, through God’s grace, these further remarks concerning him may do so likewise.

I will refer to each passage of Scripture where the Spirit mentions Gaius. A careful examination of the text shows that the same person is in view in each case.

At the start of his public confession of Christ he was baptised by Paul (1 Cor. 1:14). This should be carefully noticed, for we shall see that he who began with Paul, and continued with him, is lastly sustained by the ministry of John when failure had come in. It is the same now. He is said to be of the Corinthians in this verse.

During the stirring scenes at Ephesus, when the truth was overthrowing the business of Demetrius, Gaius was seized by the crowd as being a well-known companion of Paul. It was in this city where Paul spent such a long time unfolding the truth, and where he first “separated the disciples.” Gaius is said to be a Macedonian in this scripture (Acts 19:29). He was evidently a Macedonian at Corinth, as Lydia was a Thyatiran at Philippi.

During the final meetings of the apostle Paul in Asia Minor, Gaius, along with others, accompanied him (Acts 20:4). This was a memorable and important time. He was with him at the breaking of bread at Troas. He heard the all-night discourse there, and the warnings and instructions to others afterwards. The teaching, conduct, purpose, pleadings, tears, hopes and fears of the apostle were known to Gaius; and he held fast to the truth and was walking in it long after when John wrote to him.

In Romans 16:23 we have a reference to this much-valued brother which exactly coincides with what we are told of him in John’s last letter. He is extending generous hospitality, not only to the servant of the Lord, but also to the whole assembly. His salutation is sent by the apostle to the saints at Rome. If, as it is commonly admitted, this is the same Gaius as we find in John 3 and 1 Corinthians 1:14 then there is little ground for making the one mentioned in Acts a different brother. In any case, it is clearly evident he was well nurtured in the teaching and manner of life of the apostle Paul, and it is this which we desire to emphasize, for some, who mean well enough, excuse themselves for not practically carrying out the truth and the love enjoined upon us by the Spirit in the writings of John, wrongly believing that to do so means giving up what they think is the teaching of Paul! Needless to say, it is all a profound mistake. Some will even use the second letter of John to justify the refusal of godly brethren, known and commended as such, and who delight to speak of the love and glory of our Lord Jesus Christ. The case there named is that of one who is utterly without the doctrine of Christ and without God! and this is so flagrant, and his works so wicked, that he is neither to be allowed to cross the threshold of a saint’s house, nor even to be greeted! A very hurtful and unchristian system has been elaborated from a wrong use of this Scripture because none other could be found, nor any principle which is really “divine,” that even appears to justify the refusal of those we are elsewhere enjoined to receive.

Gaius was one of the earliest converts in Corinth and had been baptised by Paul (1 Cor. 1:14). He was hospitable to the whole church. Can he be identified with Justus in Acts 18:7, who made such good use of his home after Paul had been expelled from the synagogue? I am disposed to think that this may be the same man who served the elder John (cf. 3 John 1). It is admitted that it was a common name and that the duty of hospitality is incumbent upon all who name Christ. Gaius was evidently a large-hearted brother and liberal in making right use of material things. Perhaps he was not a preacher or teacher, but he could act for Christ and give unmistakable proof of his love.

Erastus of Corinth was converted by this time and sends his greetings to the brethren at Rome (Acts 18:17). I think he is also referred to in Paul's final communication to Timothy (2 Tim. 4:20), where he is said to have remained in Corinth, though evidently still among the apostle's companions. His employment was not as city treasurer, as some translations suggest. He was commissioner or steward to the local government in Corinth, and this continued after his conversion. There are many jobs which give opportunities for Christian witness, and when the believer applies himself diligently to his work the mundane is enhanced and ennobled as service to Christ Himself. If our understanding is correct we see two men in one verse who were at opposite ends of the social scale, but united in the faith: brethren!

"And Quartus the brother." Whose brother? The younger brother of Tertius? Or was he, like him, another converted slave whose name was just a number. Well, his name was written in the Lamb's book of life. He was a brother and as such he had been elevated to sit among princes. God has recorded his name and that is what matters. Paul graciously includes his greetings for the Roman saints too.

But not only was service rendered to those in bonds, or to such as laboured hard for the Lord; there were other opportunities for exhibiting the spirit of Christ. Whilst Stephanas was refreshing Paul at Ephesus, his household at Corinth had addicted themselves to the ministry of the saints, (1 Cor. 16:15.) Those, too, who had houses suitable opened them for the service of the Church. Some, as Philemon at Colosse (Philemon. 2), and Nymphas at Laodicea (Col. 4:15), threw them open for the assembly to meet in. In this work: Aquila and Priscilla took part. At Corinth they had opened their house for this purpose (1 Cor. 16:19), and, when they removed to Rome, saints there found a suitable room under their roof. (Rom. 16:5.) Others, where such a service was not needed, welcomed brethren and strangers within their doors. Gaius, of Corinth, was Paul’s host and the host of the whole Church (Rom. 16:23), shewing true and large-hearted hospitality to all who had need of it. Another Gaius, in Asia probably, acted in a similar manner, receiving strangers and forwarding them on their way. (3 John.)