2. The policy of these Christian missionaries. "Taking nothing of the Gentiles." The apostles held and repeatedly asserted the principle "that they which proclaim the gospel should live of the gospel" (1 Corinthians 9:14). Our Lord taught the same truth: "The labourer is worthy of his food" (Matthew 10:10). But there were cases in which it was not expedient to enforce this principle. The gospel should be proclaimed without charge to those who know it not; for they cannot be expected to prize it before they are acquainted with it. Therefore these early missionaries, by "their own deliberate purpose," took nothing of the Gentiles to whom they went. If they had done otherwise, they might have been suspected of mercenary motives. We should always be able to say to the heathen, both at home and abroad, "I seek not yours, but you." "I coveted no man's silver, or gold, or apparel." But when the heathen are heathen no longer, but have learned to appreciate the gospel, we may say unto them, "If we sowed unto you spiritual things," etc. (1 Corinthians 9:11, 1 Corinthians 9:13, 1 Corinthians 9:14). In these respects the apostles and the early missionaries are an example for succeeding ages.
II. MISSIONARY HELPERS. "We therefore ought to welcome such, that we may be fellow-workers with the truth." This brings out the duty of the Church to missionary workers.
1. To support the missionaries. "We ought to receive such;" Revised Version, "to welcome;" Alford, "to support." The word signifies not only "to welcome," but "to aid and strengthen." And this should be done in a worthy manner—"worthily of God." Workers for Jesus Christ should be treated with kindness, generously entertained, and encouraged in their work. They need this from the Church. Without it they may "wax weary, fainting in their souls;" and in that case the work will suffer.
2. To cooperate with the missionaries. "That we might be fellow-helpers to the truth;" Revised Version, "that we may be fellow-workers with the truth;" Alford, "that we may become fellow-workers for the truth." The idea is that, by supporting the missionaries, Gains would become a fellow-worker with them in promoting the cause of the truth. This is stated as a reason why he should show kindness to them and help them. It is also clearly implied that it is the duty of the Christian to be a fellow-worker in the cause of the truth. Knowing the truth ourselves, we are morally bound to make it known to others. But there are many who cannot do this themselves by preaching or teaching. Then, according to St. John in our text, they should do it by encouraging and supporting those who can preach or teach. "In this way," says Binney, "Gains was enabled to do much; far more, in fact, in the way of preaching, than if he himself had been the most eloquent of preachers; for by aiding many, and helping them on their way and in their work, he was virtually speaking, at the same moment, by many mouths, and in the eye of God might be regarded as converting many souls in several places and at the same time, and when otherwise occupied himself—when he was engaged in his worldly business, at home in his family, asleep in his bed, at rest or on a journey, in sickness or in health, living or dead." Christians, behold your duty and privilege, to be either missionary workers or missionary helpers,—W.J.
Diotrephes: a beacon.
"I wrote unto the Church: but Diotrephes," etc.
I. THE CHARACTER OF DIOTREPHES BRIEFLY STATED. "Diotrephes, who loveth to have the pre-eminence among them." We do not know who or what this man was beyond what is stated in our text. Whether he was pastor, elder, deacon, or other office-bearer in the Church, we cannot tell. Whatever he was in other respects, we know that he was ambitious of the highest place and of the greatest power in the Church: he would be first and chief of all, or he would be nothing. An evil and dangerous character in any one. "Before honour is humility." "A man's pride shall bring him low; but honour shall uphold the humble in spirit." "Every one that is proud in heart is an abomination to the Lord." "Pride goeth before destruction," etc. "Whosoever would become great among you shall be your minister [or, 'servant']; and whosoever would be first among you shall be your servant [or, 'bondservant']; even as the Son of man came not to be ministered unto," etc. The chiefship is to be given, not to him who loveth to be first, but to him who most humbly and faithfully serves others. "For every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted." "Humility is the surest path to exaltation." "The highest honour is won by the deepest humility." He who will be first of all, or nothing, will in the end be last and lowest of all.
II. THE CHARACTER OF DIOTREPHES ILLUSTRATED IN HIS CONDUCT,
1. He rejected the highest commendation. "I wrote somewhat unto the Church: but Diotrephes… receiveth us not." He would not recognize the authority of St. John, and rejected the letter of commendation which the apostle had sent to the Church. Neither would he receive the missionaries, and that probably because St. John commended them, and he would acknowledge no one to be greater than himself in the Church to which he belonged. He was determined "that not the apostle, but himself, should rule the Church."
2. He defamed the fairest reputation. "Prating against us with wicked words." Here are two evils, and one worse than the other.
"No might nor greatness in mortality
Can censure 'scape; back-wounding calumny
The whitest virtue strikes: what king so strong
Can tie the gall up in the slanderous tongue?"
(Shakespeare.)
"Be thou as chaste as ice, as pure as snow,
Thou shalt not escape calumny."
(Ibid.)
Be not dismayed if you are thus assailed. Loathe this sin.
3. He prohibited the exercise of a sacred privilege and duty. "Neither doth he himself receive the brethren, and them that would he forbiddeth," etc. He would neither receive the missionaries himself nor allow others to do so. "The dog in the manger" is the best exponent of his spirit and conduct. He prevented some from doing two things which are at once duties and privileges:
How terribly evil was the course he pursued! He injured the apostle, the missionaries, those who would have received them, those to whom they were sent, the whole Church, and the Church's Lord; and yet he was a member of the Church, and the chief man in it! He went so far as to expel from the Church those who would have entertained the evangelists. "And casteth them out of the Church."
III. THE CHARACTER AND CONDUCT OF DIOTREPHES CONDEMNED. In this letter they are justly censured. And further rebuke is referred to: "If I come, I will bring to remembrance his works which he doeth," etc. There is nothing vindictive in this. The apostle would vindicate his own authority and the commission of the missionaries, enlighten the Church, and rebuke Diotrephes. "There are awkward men in the Church; men who, if they have any grace at all, have so much of the devil in them still that their grace has but little control over them. Good men should resist such persons. It may be very pleasant to talk of dealing with them in a spirit of charity, and being gentle with them, and forbearing and kind. Up to a certain point this is perfectly right. There is a work which compassion has to do; there is a sphere in which pity may be called into active exercise; at the same time, we are to mark those who cause divisions and offences, and to avoid them; and there is a certain class of men on whom pity has no effect, and compassion is lost; and the only thing which can be done is to 'deliver them over unto Satan, that they may learn not to blaspheme'" (Dr. Joseph Parker).
One masterful, power-loving man in a Church may work incalculable mischief and injury; therefore
Imitating the good.
"Beloved, follow not that which is evil," etc. This exhortation occurs here very naturally after the mention of Diotrephes. "Beloved, imitate not that which is evil;" do not copy Diotrephes; regard him not as an example, but as a beacon. But imitate the good; take Demetrius as a pattern; copy his conduct.
I. MAN IMITATES. It is implied here that Gaius would imitate either the good or the evil—either Demetrius or Diotrephes. The propensity to imitation is one of the strongest in human nature. It is this which makes example so much mightier than precept. This propensity is one of the earliest to be called into exercise in human life. The tender infant is stirred by it almost before it knows anything. Very frequently we imitate others unconsciously. The extent of our conscious and intentional imitation is very small as compared with our unconscious and unintentional imitation. This tendency plays a most important part in human education. Without intentional imitation instruction would be impossible, as in reading, writing, etc. And unintentional imitation has great influence in the growth of habit and the formation of character. A very important thing is this tendency to imitation.
II. MAN SHOULD IMITATE ONLY THE GOOD. "Beloved, imitate not that which is evil, but that which is good," etc. Many and forcible reasons may be assigned for this; e.g., that the opposite course must inevitably lead to ruin; that this course ennobles and blesses him who pursues it. But let us confine ourselves to the reasons assigned in the text.
1. Because the good-doer is of God. "He that doeth good is of God;" i.e., he that doeth good truly and naturally, in whom well-doing is not the exception, but the rule of life, is of God. He is "begotten of God" (1 John 3:9). He proves that he is a child of God by his likeness to his Father in character and conduct. He is inspired by God both as to his inner life and as to his outward practice. Notice how practical is the apostle's idea of true personal religion. The godly man is the man who does good; his good works are the evidence of his godliness. We should imitate the good because of their intimate and blessed relation to God.
2. Because the evil-doer has no true knowledge of God. "He that doeth evil hath not seen God," By doing evil we must understand not an occasional and exceptional action, but the general tenor of life and conduct. He that doeth evil is one the general characteristic of whose works is evil. Such a one has not seen God. The beholding of God is spiritual. And the vision of God and the doing of evil are incompatible; because:
III. GOOD EXAMPLES ARE GENERALLY AVAILABLE. It is very seldom that we are unable to point to some known example well worthy of imitation. To such a one St. John calls attention. "Demetrius hath the witness of all, and of the truth itself; yea, we also bear witness; and thou knowest that our witness is true." Diotrephes was a beacon to be shunned; Demetrius, an example to be imitated. He was probably a member of the same Church as Gains, and well known to him; and therefore the apostle does not state what his chief excellences were, but from his being named here we infer that they were those which Diotrephes had not. Where the latter was wanting, Demetrius excelled. Good character is not always accompanied by good reputation, but in the case of Demetrius it was. He had a good reputation of:
Valediction.
£
"I had many things to write," etc. What a precious boon communication by writing is when communication by speech is unattainable! How valuable is writing also when accuracy and permanence are desired! Yet writing has its disadvantages as compared with speech, as St. John found at this time.
I. THE APOSTLE'S HOPE. "I hope shortly to see thee, and we shall speak face to face." He hoped for communication by speech, which, as compared with writing, is:
1. More easy and rapid.
2. More expressive.
3. More pleasurable.
The sainted apostle mentions this in closing his former private Epistle. "That your joy may be fulfilled."
II. THE APOSTLE'S BENEDICTION. "Peace be unto thee." A very comprehensive benediction. It comprises:
1. Peace in our relation to God. This peace is a consequence of the forgiveness of our sins and our reconciliation unto God. "Thy sins are forgiven … go in peace." "Being justified by faith, let us have peace with God," etc. The peace also which flows from confidence in God as regards the possibilities of the future (see Matthew 6:25-34). "Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee."
2. Peace in our relation to men. The absence of jealousy, revenge, bitterness of spirit, etc. The practical recognition of the claims of others upon us. And the exercise of good will, kindness, etc.
3. Peace in our own being. The accusations of conscience silenced by the removal of our guilt through the mercy of God.
"I feel within me
A peace above all earthly dignities,
A still and quiet conscience."
(Shakespeare.)
The conflict between the flesh and the spirit ended in the victory of the spirit. The rebellion of passion against principle, and of appetites against aspirations, quelled by the power of the Divine life in the soul. By his grace God establishes order in a man's own being, brings the faculties and propensities of his nature into harmony, and so gives to him inward peace. In this way the peace of the Christian soul is complete. Our Lord bequeathed this peace unto his disciples. "Peace I leave with you, my peace I give unto you," etc. (John 14:27; John 20:19, John 20:26).
4. Perfect peace in heaven. Here our realization of this peace is variable. Doubts assail us; fears depress us; sickness and sorrow darken and disturb, if they do not distress us. Serenity of spirit is not always ours. But hereafter "God shall wipe away every tear from our eyes," etc. (Revelation 21:4).
III. THE APOSTLE'S GREETING. "The friends salute thee. Salute the friends by name."—W.J.
HOMILIES BY R. FINLAYSON
The aged presbyter's letter to a private Church-member.
"The eider unto Gaius the beloved, whom I love in truth." As in the Second Epistle, John takes the familiar official designation of "the elder." The receiver of the Epistle was regarded by John with more than ordinary affection; for he at once designates Gaius "the beloved," and three times in the course of the short Epistle be addresses him by this designation. He was widely beloved; for the addition here, while emphasizing the apostle's own affection for Gains, widens the range of affection for him. "Whom I (for my part) love," he says; i.e., he along with many others, not he in opposition to some who withheld love or entertained hate. He loved Gaius as he loved "the elect lady and her children"—in truth. This Epistle contains no statement of the Incarnation; but we know that by the apostle the Incarnation was regarded as the vital part of the truth (1 John 4:1, 1 John 4:2). It was the highest revelation of Godhead, which bound hearts to God, and hearts to hearts in the Christian circle. Attached to the truth himself, he could not love every one alike; but he loved Gains as a friend of the truth.
I. GAIUS.
1. His well-being desired. "Beloved, I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth." This is the salutation thrown into an unusual form. As the foundation of the good wish, Gaius is congratulated on his soul-prosperity. This soul-prosperity is brought out, in what follows, in connection with a satisfactory relation to the truth, and specially the practice of hospitality. In the form given to the good wish, it is implied that there is a relation between soul-prosperity and other prosperity. To wish a man success in business and good bodily health is to wish him well so far; only the wish does not go far enough. For every man has an eternal interest as well as a temporal interest, has a soul as well as a body; and, if we are his true well-wishers, we shall wish him well in the whole, and not merely in part, of his well-being. To wish him success in business and good bodily health alone is as though a friend were traveling from Edinburgh to London, and we wished him well as far as York—not saying anything about the rest of the journey. The lower prosperity is not to be sought for a man apart from soul-prosperity. It might seem from the old translation that it is to be sought above all things; but there is a mistranslation, which has properly been corrected in the Revised translation. John expresses for Gains the wish that in all things relating to business and health it may be well with him; not, however, without regard to his spiritual condition. His soul was prospering; he was therefore a man for whom this might be safely sought. He was making a good use of his means in the interest of the truth, and so his health was precious. What, then, John wishes for Gains is in effect this—more means and better health, that he might have more to serve God with. The more that such a man as Gains had, the more good he would do. But we cannot safely wish for every man more means and better health. That might only mean more to serve the devil with. What some need is forget a severe check in business, to be laid down on a bed of sickness; and our wish for them may justly be that this should happen to them, rather than that they should lose their souls. From this it will be seen that a Christian may be justified in seeking the utmost success in business and the largest measure of health, provided his motive is to have more means and better health with which to serve God. This may be a greater spur to diligence than even the desire to amass wealth, being attended with the advantage that it leaves the mind free and buoyant. Let us learn the benefit of well-wishing. It was no small thing to have John as a well-wisher, both from the office which he held and his great spiritual experience; and the likelihood was that Caius would get more means and better health because of the aged apostle's wish. Let us, in our letters or otherwise, wish our friends well in their worldly affairs and in their health, not without regard to the degree in which their souls prosper, and God will see to our wishes taking effect.
2. His relation to the truth rejoiced in.
3. Practice of hospitality.
II. DIOTREPHES.
1. His resistance of John's authority. "I wrote somewhat unto the Church: but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not." The particular Church is not named; but we must understand it to be that to which Gaius belonged, so that we have a new element introduced. Gaius entertained the stranger missionaries in the face of opposition The opposition came from Diotrephes. The occasion was a letter from John. This letter has not been preserved; we must think of it as containing a request to the Church to give a favourable reception to the missionaries. The request was only reasonable; but Diotrephes opposed it, not because he disliked John's teaching, or the teaching of the missionaries, but simply because he wished to assert his personal authority. He belonged to the class of these who love to have the pre-eminence; who are bent, not on the peace and prosperity of the Church, but on their being first in the Church, even at the expense of its peace and prosperity. And this ambitious member or office-bearer of the Church succeeded for a time; he tasted the sweets of ecclesiastical power, in getting a majority to agree with him against the apostle. We come here upon the design of this letter to Gaius.
2. His coming defeat, "Therefore, if I come, I will bring to remembrance his works which he doeth, prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth, and casteth them out of the Church." Diotrephes did not gain his victory without working for it. His works, however, were not such as could bear to be remembered. His punishment would be, on the coming of John, to have his works brought to remembrance. Their true valuation would be his dethronement from power. What he did was to speak against John and his friends. While his words were null, they were mischievous. Not content with speaking, he had recourse to action. He set the example of shutting his door against the missionaries; and when some (one being Gaius) chose to be guided rather by the apostle's letter, he at once vetoed them, and, on their non-submission to his authority, excommunicated them. But this working, meantime triumphant, would soon, and very simply, be put a stop to. "Knowest thou not this of old, since man was placed upon earth, that the triumphing of the wicked is short?"
III. DEMETRIUS.
1. His unlikeness to Diotrephes. "Beloved, imitate not that which is evil, but that which is good. He that doeth good is of God: he that doeth evil hath not seen God." While there is evil working in Churches, there is also good working. The evil is there for us to avoid; the good is there for us to imitate. We need to learn to "discern between the righteous and the wicked, between him that serveth God and him that serveth him not." The Johannine principle of discrimination is simple. He that is associated with the working of good has his life derived from God; he that is associated with the working of evil (whatever his profession) is not in the way of receiving first impressions of God in his true nature, or is not placed so as to make a commencement in the Divine life.
2. Threefold testimony to his excellence. "Demetrius hath the witness of all men, and of the truth itself: yea, we also bear witness; and thou knowest that our witness is true." Demetrius had the witness of all men. We are to regard the language as hyperbolical, not limiting the "all" to the Christian circle, nor to the few who in the strictest sense could be witnesses, but the many who spoke well of Demetrius are made" all," the more to impress us with their number. Demetrius had a witness greater than of numbers: he had the witness of the truth itself. Though there had been not a man to he a witness to him, the truth (to personify it) could have been produced as a witness. Though no man had owned him, the truth would have owned him. Apart from the personification, the idea is that there was a close correspondence between what Demetrius was and what the truth demanded. But to judge of this correspondence requires a competent witness, with opportunity and also with correct intuitions of the truth; and so, in the third place, John comes forward to vouch for Demetrius—a witness than whom none could be more satisfactory to Gaius. We are not told who this Demetrius was; but it is not an improbable conjecture that he was the bearer of the Epistle. If so, then it is to be noted how, by a happy turn, he supplies him with the necessary recommendation.
Conclusion.
1. Reason for not writing more. "I had many things to write unto thee, but I am unwilling to write them to thee with ink and pen: but I hope shortly to see thee, and we shall speak face to face." It is interesting to note how the writing materials are here, not "paper and ink" (2 John 1:12), but "ink and pen." He could have put his pen to the writing of many things; for Gaius and he had much in common in their sympathies. He had written meantime to counteract, so far as he could by writing, the dangerous influence of Diotrephes. He hoped soon to see Gaius. When he saw him, and they spoke face to face, he would have more opportunity and freedom to disburden himself.
2. Salutations. "Peace be unto thee. The friends salute thee. Salute the friends by name." John was at peace with Gaius; he wished the whole world to be at peace with him. They had common friends. Friends with John (whom the bearer would name)saluted Gaius. Friends with Gaius, he (the receiver of the letter) was first to name singly, and then to salute in this form, "John sends his salutation to thee."—R.F.
3 John
Jude Intro
3 John 1 - 3-john-1 - worlddic.com