Hugh's News Online School of Biblical Theology is now in session. The Rev. Mrs. Shirley Spencer is our teacher today.
Bible Study 7
Based on 3 John 1:1-14
Background
“Third John is the correlative of 2 John. In this letter we learn the breadth of Christian fellowship, and in it narrow ecclesiasticism is sharply rebuked.” 1
In this epistle, the apostle addresses Gaius (GUY yuhs), a brother in the Lord, honored for his big-heartedness, and whose home was always open to preachers of the Gospel. Traveling brethren had reported to John regarding Gaius’s graciousness and his walk in truth.
The crisis concerning hospitality was an issue brought into focus in 2 John with regard to itinerating evangelists who were teaching error. In this brief epistle, the subject surfaces again, although in a different context. Whereas 2 John states the mandate from a negative perspective, 3 John discusses it in the affirmative. If we combined the two texts, we would have a wise and encouraging counsel in the matter of hospitality towards strangers.
Besides the responsibilities of believers toward the accommodations of itinerant ministers (vv. 5-8), two themes occur in this letter that also appear in 2 John: the bond of love in the truth (vv. 3, 4) and John’s desire to visit soon (v. 14).
Third John is the shortest letter in the New Testament. Like 2 John, it is written by “the elder,” but unlike 2 John, it is addressed to an individual, a beloved friend named Gaius, who apparently lived in another community. The letter is both highly personal and clearly official, for the author expresses thoughts that are meant to be shared with other members of the community. John’s words imply that Gaius was an especially influential individual whom he commends and supports.
As this letter opens, we recognize that John, who identifies himself again as “the elder,” is employing a more formal letter-writing style than that used in writing his first two epistles. Though he uses family vocabulary word choices, the compositional style is more highly structured and precise.
Examining the Scriptures
(3 John 1:1-8)
The words of John’s warm salutation to his beloved friend and colleague, Gaius, reveal a common greeting for letters written in John’s day. The style is much like personal correspondence today that opens in a chatty voice: “Hi! How are you? I hope this letter finds you doing well.”
Because it was familiar language for that day, the words of verse 2, “I wish above all things that thou mayest prosper and be in health, even as they soul prospereth,” should not be pressed as if they are an unconditional promise of perfect health and unlimited wealth. As a common greeting, these words simply expressed a desire for the recipient to have spiritual and physical well-being. The word translated “soul” (psyche) refers to a person’s whole being.
The Elder addresses the letter to “my dear friend Gaius, whom I love in the truth” (NIV). Love, as it is used here, is not simply affection or attachment but the God-given bond that unites Christians. “The Elder’s statement that he loves Gaius in the truth points to the double-stranded cord that unites them: they are held together not only by love but also by the truth that they share in common.” 2
Apparently, Gaius was one of John’s spiritual children who caused the apostle to feel great joy (vv. 3, 4). Gaius had many admirable qualities. He was sound in doctrine and served God and others in love. Such people are a delight to the Lord and a blessing to the church, but his obvious faithfulness and service were especially important to John, his spiritual mentor.
Something more made Gaius’s life such a good example: God’s truth. The truth was “in him” and enabled him to walk in obedience to God’s will. Gaius, no doubt, read the Word, meditated on it, delighted in it, and then practiced it in his daily life. What digestion is to the body, meditation is to the soul. It is not enough merely to hear or read the Word; we must “digest it” inwardly and make it part of our inner person (see 1 Thessalonians 2:13).
It is clear that Gaius’ entire life was wrapped up in the truth. True living comes from the living truth. Jesus Christ, the truth (John 14:6), is revealed in the Word, which is God’s truth (John 17:17). The Holy Spirit is also truth (1 John 5:7), and He teaches us the truth. The Spirit of God uses the Word of God to reveal the Son of God, and then to enable us to obey the will of God and “walk in truth.”
It appears that the purpose of this communiqué is primarily to encourage Gaius in the good work he is performing on behalf of the traveling evangelists. In practical ways, Gaius assisted those who were ministering the Word. We have no indication that Gaius himself was a preacher or teacher, but he opened his heart and home to those who were.
These brethren had reported to John regarding Gaius’s graciousness and his walk in the truth.
As itinerant evangelists and teachers traveled about, they were often entertained by such as Gaius and helped on their way. They did not look to the world for sustenance.
They recognized the fact that the Lord’s work should be supported by the Lord’s people.
Thus rightful claim on the sympathetic help of fellow believers.
Previously, in our study of 2 John, we learned the importance of Christian hospitality in that day. John warns “the elect lady” against entertaining false teachers (2 John 1:7-11), but in this letter he commends Gaius for showing hospitality to the true ministers of the Word. Gaius is an encouragement, not only to the brethren in general, but especially to “strangers” who come to fellowship with the church and to minister (see Hebrews 13:2). He not only opens his home, he also opens his heart and his hand to give, financial help to his guests.
(3 John 1:9-11)
This passage introduces someone who had been a hindrance to John’s Ministries:
[digh AH trih feez] (v. 9). Obviously, he was not on good terms with John. Having taken a place of leadership within the local church, Diotrephes refused to receive John or his colleagues. Upon his forthcoming arrival, John expected to confront Diotrephes about his malicious words and lack of hospitality for the brothers.
Churches can have members who insist on being “boss” and having their own way. Perhaps it is an officer or a longtime member who thinks he or she has “seniority rights.” Even our Lord’s disciples argued over which of them would be the greatest in the Kingdom (see Matthew 18:1). Jesus had to remind them that their model for ministry was not the Roman officials who “lorded it over” people, but the Savior Himself who came as, a humble servant (Philippians 2:1).
Diotrephes seems to be motivated by pride. Instead of giving the preeminence to Jesus Christ, he claims it for himself. He expects to have the final say about everything in the church, and his decisions are determined by one thing: “What will this do for Diotrephes?” He is most unlike John the Baptist who said, “He [Jesus] must increase, but I must decrease” (John 3:30). The Greek language used to describe Diotrephes indicates that his constant attitude is to promote himself.
It is incredible to think that a church leader (Diotrephes may have been an elder) would reject fellowship with one of our Lord’s own apostles. How much Diotrephes could have learned from this senior elder, but because Jesus Christ was not preeminent in his life, he found it easy to treat the aged apostle with disrespect.
Why did Diotrephes reject John? The obvious reason seems to be that John challenged the man’s right to be a dictator in the church. John was a threat to Diotrephes because John had the spiritual authority of an apostle. John knew the truth about the man and was willing to make it known. Satan was at work in the church because Diotrephesm was operating on the basis of pride and self-glorification, two of the devil’s chief tools. If John appeared on the scene, Satan would be the loser.
The phrase, “prating against us with malicious words” (v. 10), means “bringing false and empty charges against us.” What Diotrephes was saying about John was nonsense, but there are people who seem to enjoy hearing such talk and will believe it.
Apparently, Diotrephes made these accusations against John at a church meeting where John was not present to defend himself. But John warned that the day would come when he would settle accounts with this sinfully ambitious man: “Wherefore when I come,” John wrote, “I will remember his deeds which he doeth….”
Diotrephes even refused to receive the other brethren because they were in fellowship with John (guilt by association). Scripture makes it clear that we should have no fellowship with apostates and avoid entangling alliances with unbelievers. We must also avoid those whose doctrinal positions are contrary to Scripture, but to break personal fellowship with a brother or sister because you disagree with his circle of friends goes beyond Scripture. The church members who received John’s associates were dismissed from the fellowship.
Verse 11 summarizes John’s purpose for writing this short letter. In The Message, Eugene Peterson paraphrases this passage to read: “Friend, don't go along with evil. Model the good. The person who does good does God’s work. The person who does evil falsifies God, doesn't know the first thing about God.”
John’s admonition is important because church “dictators” are dangerous. But, fortunately, they are easy to recognize. They like to talk about themselves and what they have “done for the Lord.” They also have the habit of judging and condemning those who disagree with them. They are experts at classifying other Christians into neat little categories of their own intention. They base their fellowship on personalities, not the doctrines that are fundamental to the faith.
John uses Diotrephes’ evil example to remind believers that they can discern between those who know God and those who do not by looking at the behavior. People identify their allegiance by their actions, whether evil or good. While evil may be working in churches, there is good also working. The evil is there for us to avoid, the good to imitate. We need to “discern between the righteous and the wicked, between him that serveth God and him that serveth him not” (Malachi 3:18).
(3 John 1:12-14)
After describing Diotrephes’s malicious and self-serving behavior, John continues his letter by recommending Demetrius [dih MEE trih uhs] as an exemplary role model, citing his positive example.
According to the dictionary, an examplar is “something [or someone] that serves as an ideal model or example.” 3 Demetrius was that kind of Christian. John warned his readers not to imitate Diotrephes. If you want to imitate an example, then follow Demetrius.
But is it right for Christians to imitate human leaders? Yes, if they in turn are imitating Jesus Christ. Paul encouraged his readers in that direction: “Brethren, be followers together of me, and mark them which walk so as ye have us for an example” (Philippians 3:17). “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). You and I cannot see God, but we can see Him at work in the lives of His children.
The godly life and dedicated service of another believer can be an encouragement and a stimulus to Christians.
Demetrius was a man worth imitating because he had a “good report” (witness) from the church fellowship. All the members knew him, loved him, and thanked God for his consistent life and ministry. Like Gaius, Demetrius walked in the truth and obeyed the Word of God. This does not mean either of these men was perfect, but it does mean they were consistent in their lives, seeking to honor the Lord.
The conclusion of the letter is similar to the conclusion of 2 John and perhaps was a standard way of ending letters in John’s day. The apostle planned to visit the church “shortly” (soon), which certainly was a warning to Diotrephes and an encouragement to Gaius and Demetrius. The beloved John had “many things” to discuss with the assembly and its leaders, things he would rather deal with personally rather than by means of a letter.
John was careful to send greetings from the believers in the assembly with which he was associated at that time. “The friends send their greetings” (NIV). “Greet the friends by name (NASB). The aged apostle did not want to write a lengthy letter; besides he was planning a visit.
The apostle Paul sometimes ended his letters with a list of personal greetings. For instance, he concluded the book of Romans with quite a roster: “Timotheus, Lucius, Jason, Sosipater, Tertius (his scribe), Gaius (his host), Erastus, and Quartus (16:21-23).
But John did not do this, at least not in this epistle. He asked Gaius to convey his greetings to his friends personally and individually, as though John were doing it himself.
John was not only concerned about a church, but, like our Lord, he was concerned about the individuals within that congregation.
ENDNOTES:
1 H. A. Ironside, Ironside Commentaries, Epistles of John & Jude, Loizeaux, Neptune, New Jersey, 2001,
p. 149.
2 Marianne Meye Thompson, The IVP New Testament Commentary Series, 1-3 John, InterVarsity Press,
Downers Grove, Illinois, 1992, p. 159.
3 A Merriam Webster, Webster’s Ninth New Collegiate Dictionary, Merriam Webster, Inc., Springfield,
Massachusetts, 1983, p. 434.
[Editor's comment: It has been a delight and joy to read these seven lessons based on the epistles of 1, 2, and 3 John that were presented to Hugh's News School of Biblical Theology for publication. For me as an editor to be given the challenge and opportunity to edit Shirley Spencer's commentary is a distinct honor. Her extensive work and publications in the Advocate, Issachar's File, and IPHC Experience is well-known and deeply appreciated by IPHC members, as well as other Pentecostal/Charismatic/Evangelical circles. May God honor her excellent work and spiritual insights into the Word of God.]
Bible Study 7
Based on 3 John 1:1-14
Background
“Third John is the correlative of 2 John. In this letter we learn the breadth of Christian fellowship, and in it narrow ecclesiasticism is sharply rebuked.” 1
In this epistle, the apostle addresses Gaius (GUY yuhs), a brother in the Lord, honored for his big-heartedness, and whose home was always open to preachers of the Gospel. Traveling brethren had reported to John regarding Gaius’s graciousness and his walk in truth.
The crisis concerning hospitality was an issue brought into focus in 2 John with regard to itinerating evangelists who were teaching error. In this brief epistle, the subject surfaces again, although in a different context. Whereas 2 John states the mandate from a negative perspective, 3 John discusses it in the affirmative. If we combined the two texts, we would have a wise and encouraging counsel in the matter of hospitality towards strangers.
Besides the responsibilities of believers toward the accommodations of itinerant ministers (vv. 5-8), two themes occur in this letter that also appear in 2 John: the bond of love in the truth (vv. 3, 4) and John’s desire to visit soon (v. 14).
Third John is the shortest letter in the New Testament. Like 2 John, it is written by “the elder,” but unlike 2 John, it is addressed to an individual, a beloved friend named Gaius, who apparently lived in another community. The letter is both highly personal and clearly official, for the author expresses thoughts that are meant to be shared with other members of the community. John’s words imply that Gaius was an especially influential individual whom he commends and supports.
As this letter opens, we recognize that John, who identifies himself again as “the elder,” is employing a more formal letter-writing style than that used in writing his first two epistles. Though he uses family vocabulary word choices, the compositional style is more highly structured and precise.
Examining the Scriptures
(3 John 1:1-8)
The words of John’s warm salutation to his beloved friend and colleague, Gaius, reveal a common greeting for letters written in John’s day. The style is much like personal correspondence today that opens in a chatty voice: “Hi! How are you? I hope this letter finds you doing well.”
Because it was familiar language for that day, the words of verse 2, “I wish above all things that thou mayest prosper and be in health, even as they soul prospereth,” should not be pressed as if they are an unconditional promise of perfect health and unlimited wealth. As a common greeting, these words simply expressed a desire for the recipient to have spiritual and physical well-being. The word translated “soul” (psyche) refers to a person’s whole being.
The Elder addresses the letter to “my dear friend Gaius, whom I love in the truth” (NIV). Love, as it is used here, is not simply affection or attachment but the God-given bond that unites Christians. “The Elder’s statement that he loves Gaius in the truth points to the double-stranded cord that unites them: they are held together not only by love but also by the truth that they share in common.” 2
Apparently, Gaius was one of John’s spiritual children who caused the apostle to feel great joy (vv. 3, 4). Gaius had many admirable qualities. He was sound in doctrine and served God and others in love. Such people are a delight to the Lord and a blessing to the church, but his obvious faithfulness and service were especially important to John, his spiritual mentor.
Something more made Gaius’s life such a good example: God’s truth. The truth was “in him” and enabled him to walk in obedience to God’s will. Gaius, no doubt, read the Word, meditated on it, delighted in it, and then practiced it in his daily life. What digestion is to the body, meditation is to the soul. It is not enough merely to hear or read the Word; we must “digest it” inwardly and make it part of our inner person (see 1 Thessalonians 2:13).
It is clear that Gaius’ entire life was wrapped up in the truth. True living comes from the living truth. Jesus Christ, the truth (John 14:6), is revealed in the Word, which is God’s truth (John 17:17). The Holy Spirit is also truth (1 John 5:7), and He teaches us the truth. The Spirit of God uses the Word of God to reveal the Son of God, and then to enable us to obey the will of God and “walk in truth.”
It appears that the purpose of this communiqué is primarily to encourage Gaius in the good work he is performing on behalf of the traveling evangelists. In practical ways, Gaius assisted those who were ministering the Word. We have no indication that Gaius himself was a preacher or teacher, but he opened his heart and home to those who were.
These brethren had reported to John regarding Gaius’s graciousness and his walk in the truth.
As itinerant evangelists and teachers traveled about, they were often entertained by such as Gaius and helped on their way. They did not look to the world for sustenance.
They recognized the fact that the Lord’s work should be supported by the Lord’s people.
Thus rightful claim on the sympathetic help of fellow believers.
Previously, in our study of 2 John, we learned the importance of Christian hospitality in that day. John warns “the elect lady” against entertaining false teachers (2 John 1:7-11), but in this letter he commends Gaius for showing hospitality to the true ministers of the Word. Gaius is an encouragement, not only to the brethren in general, but especially to “strangers” who come to fellowship with the church and to minister (see Hebrews 13:2). He not only opens his home, he also opens his heart and his hand to give, financial help to his guests.
(3 John 1:9-11)
This passage introduces someone who had been a hindrance to John’s Ministries:
[digh AH trih feez] (v. 9). Obviously, he was not on good terms with John. Having taken a place of leadership within the local church, Diotrephes refused to receive John or his colleagues. Upon his forthcoming arrival, John expected to confront Diotrephes about his malicious words and lack of hospitality for the brothers.
Churches can have members who insist on being “boss” and having their own way. Perhaps it is an officer or a longtime member who thinks he or she has “seniority rights.” Even our Lord’s disciples argued over which of them would be the greatest in the Kingdom (see Matthew 18:1). Jesus had to remind them that their model for ministry was not the Roman officials who “lorded it over” people, but the Savior Himself who came as, a humble servant (Philippians 2:1).
Diotrephes seems to be motivated by pride. Instead of giving the preeminence to Jesus Christ, he claims it for himself. He expects to have the final say about everything in the church, and his decisions are determined by one thing: “What will this do for Diotrephes?” He is most unlike John the Baptist who said, “He [Jesus] must increase, but I must decrease” (John 3:30). The Greek language used to describe Diotrephes indicates that his constant attitude is to promote himself.
It is incredible to think that a church leader (Diotrephes may have been an elder) would reject fellowship with one of our Lord’s own apostles. How much Diotrephes could have learned from this senior elder, but because Jesus Christ was not preeminent in his life, he found it easy to treat the aged apostle with disrespect.
Why did Diotrephes reject John? The obvious reason seems to be that John challenged the man’s right to be a dictator in the church. John was a threat to Diotrephes because John had the spiritual authority of an apostle. John knew the truth about the man and was willing to make it known. Satan was at work in the church because Diotrephesm was operating on the basis of pride and self-glorification, two of the devil’s chief tools. If John appeared on the scene, Satan would be the loser.
The phrase, “prating against us with malicious words” (v. 10), means “bringing false and empty charges against us.” What Diotrephes was saying about John was nonsense, but there are people who seem to enjoy hearing such talk and will believe it.
Apparently, Diotrephes made these accusations against John at a church meeting where John was not present to defend himself. But John warned that the day would come when he would settle accounts with this sinfully ambitious man: “Wherefore when I come,” John wrote, “I will remember his deeds which he doeth….”
Diotrephes even refused to receive the other brethren because they were in fellowship with John (guilt by association). Scripture makes it clear that we should have no fellowship with apostates and avoid entangling alliances with unbelievers. We must also avoid those whose doctrinal positions are contrary to Scripture, but to break personal fellowship with a brother or sister because you disagree with his circle of friends goes beyond Scripture. The church members who received John’s associates were dismissed from the fellowship.
Verse 11 summarizes John’s purpose for writing this short letter. In The Message, Eugene Peterson paraphrases this passage to read: “Friend, don't go along with evil. Model the good. The person who does good does God’s work. The person who does evil falsifies God, doesn't know the first thing about God.”
John’s admonition is important because church “dictators” are dangerous. But, fortunately, they are easy to recognize. They like to talk about themselves and what they have “done for the Lord.” They also have the habit of judging and condemning those who disagree with them. They are experts at classifying other Christians into neat little categories of their own intention. They base their fellowship on personalities, not the doctrines that are fundamental to the faith.
John uses Diotrephes’ evil example to remind believers that they can discern between those who know God and those who do not by looking at the behavior. People identify their allegiance by their actions, whether evil or good. While evil may be working in churches, there is good also working. The evil is there for us to avoid, the good to imitate. We need to “discern between the righteous and the wicked, between him that serveth God and him that serveth him not” (Malachi 3:18).
(3 John 1:12-14)
After describing Diotrephes’s malicious and self-serving behavior, John continues his letter by recommending Demetrius [dih MEE trih uhs] as an exemplary role model, citing his positive example.
According to the dictionary, an examplar is “something [or someone] that serves as an ideal model or example.” 3 Demetrius was that kind of Christian. John warned his readers not to imitate Diotrephes. If you want to imitate an example, then follow Demetrius.
But is it right for Christians to imitate human leaders? Yes, if they in turn are imitating Jesus Christ. Paul encouraged his readers in that direction: “Brethren, be followers together of me, and mark them which walk so as ye have us for an example” (Philippians 3:17). “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). You and I cannot see God, but we can see Him at work in the lives of His children.
The godly life and dedicated service of another believer can be an encouragement and a stimulus to Christians.
Demetrius was a man worth imitating because he had a “good report” (witness) from the church fellowship. All the members knew him, loved him, and thanked God for his consistent life and ministry. Like Gaius, Demetrius walked in the truth and obeyed the Word of God. This does not mean either of these men was perfect, but it does mean they were consistent in their lives, seeking to honor the Lord.
The conclusion of the letter is similar to the conclusion of 2 John and perhaps was a standard way of ending letters in John’s day. The apostle planned to visit the church “shortly” (soon), which certainly was a warning to Diotrephes and an encouragement to Gaius and Demetrius. The beloved John had “many things” to discuss with the assembly and its leaders, things he would rather deal with personally rather than by means of a letter.
John was careful to send greetings from the believers in the assembly with which he was associated at that time. “The friends send their greetings” (NIV). “Greet the friends by name (NASB). The aged apostle did not want to write a lengthy letter; besides he was planning a visit.
The apostle Paul sometimes ended his letters with a list of personal greetings. For instance, he concluded the book of Romans with quite a roster: “Timotheus, Lucius, Jason, Sosipater, Tertius (his scribe), Gaius (his host), Erastus, and Quartus (16:21-23).
But John did not do this, at least not in this epistle. He asked Gaius to convey his greetings to his friends personally and individually, as though John were doing it himself.
John was not only concerned about a church, but, like our Lord, he was concerned about the individuals within that congregation.
ENDNOTES:
1 H. A. Ironside, Ironside Commentaries, Epistles of John & Jude, Loizeaux, Neptune, New Jersey, 2001,
p. 149.
2 Marianne Meye Thompson, The IVP New Testament Commentary Series, 1-3 John, InterVarsity Press,
Downers Grove, Illinois, 1992, p. 159.
3 A Merriam Webster, Webster’s Ninth New Collegiate Dictionary, Merriam Webster, Inc., Springfield,
Massachusetts, 1983, p. 434.
[Editor's comment: It has been a delight and joy to read these seven lessons based on the epistles of 1, 2, and 3 John that were presented to Hugh's News School of Biblical Theology for publication. For me as an editor to be given the challenge and opportunity to edit Shirley Spencer's commentary is a distinct honor. Her extensive work and publications in the Advocate, Issachar's File, and IPHC Experience is well-known and deeply appreciated by IPHC members, as well as other Pentecostal/Charismatic/Evangelical circles. May God honor her excellent work and spiritual insights into the Word of God.]