by Brian Currie
REJOICING OF THE APOSTLE – vv.1-4
RECEPTION OF SERVANTS – vv.5-8
REJECTION BY DIOTREPHES – vv.9-11
RECIPROCAL GREETINGS – vv.13,14
Perhaps a few brief introductory words will act as an aide-mémoire since a short introduction has been given in the chapter on 2John. A few remarkable features are as follows:
- In the Greek language this is the shortest New Testament Epistle.
- It is the only ‘third Epistle’.
- Apart from the seven churches in Revelation chapters 1 to 3 and “the churches” in Rev.22.16, 3John is the only one of John’s writings that mentions the church, vv.6,9,10.
- 2John is the only book in the Bible written to a woman. Perhaps the reason for this is that this Epistle has to do with the home and this is where the women are expected to be: Titus 2.5 teaches us that the women are “to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed”. In contrast, 3John is written to a man and has to do with the assembly, wherein spiritual men exercise leadership.
- These two Epistles show that both the home and the assembly will be attacked in the last days.
- As in 2John, no mention is made of the Holy Spirit. As was noted in the introduction to 2John, it is clearly stated that the ministry of the Holy Spirit is not to project Himself, Jn.16.13,14.
When introducing 2John, we noted the main themes of John’s five books. They are repeated here, with a few details added in the case of the Epistles:
- In the Gospel, the Pronouncement of Truth.
- In 1John, the Practice of Truth. Character is in view: we are to practise love and righteousness.
- In 2John, the Protection of Truth. “If there come any unto you, and bring not this doctrine, receive him not into your house” v.10: note the language used is “receive not”, denoting a closed door. By John’s words to this lady, we are instructed on whom not to receive into the home: those who “come … and bring not this doctrine” are not to be received or “bid … God speed”.
- In 3John, the Propagation of Truth. “We therefore ought to receive such, that we might be fellow-helpers to the truth” v.8. Again note the language used is “receive”, denoting an open door. By John’s words to this man, we are instructed on whom to receive: “bring forward … after a godly sort” those who “went forth, taking nothing of the Gentiles” vv.6,7.
- In the Revelation, the Prophecy of Truth.
John’s writings deal with life, light and love:
- In the Gospel
- Chapters 1-7: life – “In Him was life” Jn.1.4
- Chapters 8-12: light – “I am the light of the world” Jn.8.12
- Chapters 13-17: love –“having loved His own” Jn.13.1
- In the Epistles
- 1John: proof of life
- 2John: light shed on deceivers
- 3John: “the well beloved Gaius, whom I love in the truth” v.1
- In the Revelation
- Chapters 1-3: He that liveth
- Chapters 4-20: throne and lightnings
- Chapters 21,22: picture of love – bride, marriage, no more tears, etc.
In the Second Epistle three men are prominent:
- Gaius: he was commended and appreciated – John exhorted the saints.
- Diotrephes: he was condemned and abhorred – John exposed the errorists.
- Demetrius: he was complimented and applauded – John encouraged the saints.
The Epistle can be divided as follows:
- Rejoicing of the Apostle – vv.1-4
- Reception of Servants – vv.5-8
- Rejection by Diotrephes – vv.9-11
- Report of Demetrius – v.12
- Reciprocal Greetings – vv.13,14
REJOICING OF THE APOSTLE – vv.1-4
- v.1: two people – “the elder” and “Gaius”;
- v.2: two prosperities – “thou mayest prosper and be in health, even as thy soul prospereth”;
- vv.3,4: two pleasures – “I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth.”
Two People – v.1
‘‘The elder unto the well beloved Gaius, whom I love in the truth.’’
The Apostolic Elder
The elder: this is not an ‘ecclesiastical’ position, but describes a brother of maturity, dignity and one who is esteemed for his works’ sake. John was the last surviving apostle and could have claimed the foremost place in the church, but there is no Scriptural injunction for such. However, the value of older saints cannot be overestimated, since they, with their experience, have a lot to teach us. They must not be thought of as an outdated generation, especially since they handle the things of God that are abiding in their value.
The Appreciated Gaius
In the First Epistle John wrote to the family of all believers, but here it is to an individual saint. This shows that John had an interest in the numerically small as well as the large assemblies. Sometimes we can be too much influenced by the largeness of the company and think that a ‘good’ assembly is a large assembly, whereas often it is the other way round.
well beloved: agapetos. This adjective “beloved” occurs four times in the Epistle, vv.1,2,5,11, and the verb “love” (agapao) occurs once, v.1. It is used, for example, in Matt.3.17: “This is My beloved Son, in whom I am well pleased”; Matt.12.18: “Behold My Servant, whom I have chosen; My Beloved, in whom My soul is well pleased”; Matt.17.5: “… a voice out of the cloud, which said, ‘This is My beloved Son, in whom I am well pleased’”.
We enjoy the same love wherewith He loved His own Son! Note Jn.17.23: “that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me”. Gaius was loved by God, by the brethren and by John, and we too should be loved by our fellow-believers!
Gaius: perhaps there were four men in the New Testament with this name: first, the one of whom Paul wrote in 1Cor.1.14 and Rom.16.23. These references imply he was a convert of Paul whom he also baptised. Apparently he was a member of the Corinthian assembly. The reference to him in Rom.16.23 indicates that he was a wealthy, spiritual man and given to hospitality: “Gaius mine host, and of the whole church, saluteth you”; second, the Gaius in Acts 19.29, who was from Macedonia, and suffered in Ephesus; third, the one in Acts 20.4, who was from
Derbe, and accompanied Paul to Asia; finally, there was the one here, in 3John.
whom I love in the truth: as in 2Jn.1, the word “truth” does not carry the article, thus the Revised Version margin translates, “I love truly”.
The Greek word for “love” is agapao, and by using this word John cannot be accused of any impropriety, which may have come had he used phileo, which could have been interpreted as human fondness. It also shows the sincerity of John’s affection and indicates there is no hypocrisy in this. We learn that true love is not two-faced. There must not be any hint of impropriety, nor must we be found in compromising situations.
Two Prosperities – v.2
‘‘Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.’’
Beloved: it is easier to accept advice when it comes from one who truly loves us and is giving instruction for our spiritual good. Right things should be said in a right way. The words of advice should not only be given in love, but should also be accepted as such.
I wish above all things: the Newberry margin translates as, “I pray concerning all things”; Darby gives, “I desire that in all things”. Do we pray like this regarding the saints, especially the younger members of the assembly? Do we remember them when they are doing examinations, going for job interviews, praying that they will be guided aright as to where to live, and in which assembly to be in fellowship?
thou mayest prosper and be in health, even as thy soul prospereth: many saints are in the opposite state: prosperous in health; but spiritually? Note that it is possible to be well spiritually yet ill physically! Job’s experiences teach us that sickness is not always because of sin. It is a most carnal thing to suggest that tragedies in the lives of believers are because they have sinned grievously.
If Gaius had a physical ailment, why did John not use the gift of healing and restore him to good health? Here is a verse that shows the gift of healing was for the early days of the Church and was not intended to be used for ever. Note also what Paul wrote with respect to Epaphroditus: “For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow” Phil.2.26,27; Trophimus: “Trophimus have I left at Miletum sick” 2Tim.4.20; and Timothy: “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities” 1Tim.5.23.
We are told that physical health is due to a good diet, exercise, hygiene, rest and contentment. Spiritual health is similar. We need nourishment from the Word, exercise in Godly matters, to avoid worldly contamination, and the times of resting awhile.
Here is encouragement to do well in business. To live in this world, some level of financial security is a necessity, but business ought not to dominate one’s life. “But 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. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows” 1Tim.6.9,10. A number of Christians have disadvantaged themselves from receiving promotion because they would not work in the office on a particular night, on a regular basis, due to the fact that it was the night of the assembly prayer meeting, and the Lord will certainly honour such for their sacrifice. Having said that, if a Christian is serving his master correctly and his employer is a fair-minded man, he ought to do well in his career and have the wherewithal to be able to show hospitality to others.
Two Pleasures – vv.3,4
‘‘For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth.’’
- v.3: “I rejoiced greatly …”
- v.4: “I have no greater joy…”
In v.1 there is a declaration: “I love in the truth [‘truly’]”; in v.2 there is a desire: “I wish above all things”; in v.3 there is a delight: “I rejoiced greatly”.
Report
‘‘The brethren came and testified of the truth that is in thee.’’
Sometimes, when giving out gospel leaflets, it is heart-breaking and so very humbling when someone says, “Doesn’t so and so go to your hall …” and immediately we go on the defensive. It was not so as far as the report of Gaius was concerned.
The present participle indicates that the brethren came from time to time and brought the same report, and in so doing they upheld the consistency of the life and testimony of Gaius. What was the secret? Darby translates the phrase, “the truth that is in thee” as, “thy holding fast the truth”. A good testimony cannot be divorced from the truth; so to live right we must believe right! Convictions mould character; beliefs mould behaviour. This is more than reading truth, talking about truth, listening to truth; it is to have the conviction to hold it fast. Note Ps.1.2: “his delight is in the law of the Lord; and in His law doth he meditate day and night.”
Rejoicing
‘‘I rejoiced greatly.’’
What brings delight to us? It could be a story about the failure of another Christian whom we did not like very much. This is sad and very unspiritual. We ought to help to lift up the fallen and it is remarkable that this is the work for spiritual saints, Gal.6.1. To find such a man caused John to record, “I rejoiced greatly”, just as he did concerning those whom he found in the Second Epistle: “I rejoiced greatly that I found of thy children walking in truth” 2Jn.4.
Reasons
There are two reasons: ‘‘of the truth that is in thee’’, and ‘‘even as thou walkest in the truth’’. Not only did Gaius hold the truth, but the truth held him. His ‘walk’ (denoting his life) was dominated by, and all in the sphere of, truth, reminding us that the inwards and legs of the sacrifice were both on the altar. “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in His law doth he meditate day and night” Ps.1.1,2; that is, he ‘chews the cud’ (in that he meditates on the Word) and ‘divides the hoof’ (in that he is apart from sinners in his walk), which are the marks of a clean animal: “Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat” Lev.11.3. “Thy word have I hid in mine heart [inwards], that I might not sin against Thee [legs]” Ps.119.11. The Lord Jesus was the perfect example: ‘I delight to do Thy will, O My God [legs]: yea, Thy law is within My heart [inwards]” Ps.40.8.
Rapture
‘‘I have no greater joy than to hear that my children walk in truth.’’
my children: Gaius was saved under the preaching of John and he notes what, in the work of the Lord, is the greatest thrill of all: to see a convert going on, developing and proving the reality of his or her profession.
Most of us have seen the tragedy of a child being born but who, perhaps due to some genetic problem, never grew and so never walked. As in the physical realm we like to see our children growing and walking, so in the spiritual realm we desire to see growth in the sphere of truth. The going on and developing is an essential result of the new birth and is produced in the young saints by their being taught the Word in a consecutive and practical manner. The Word reaches their mind, and it goes further, to the heart and to the will. We must learn the truth (for the mind), love the truth (for the heart) and live the truth (for the will).
This growth is seen in 2Pet.3.18: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” The walking in 2Jn.4 and 3Jn.4 is a present participle, which means it is a continual, ongoing walk.
RECEPTION OF SERVANTS – vv.5-8
- v.5: a work – “thou doest faithfully whatsoever thou doest to the brethren, and to strangers”. The Revised Version reads, “thou doest a faithful work”;
- v.6: a witness – “which have borne witness of thy charity before the church”;
- v.7: a worthiness – “because that for His name’s sake they went forth, taking nothing of the Gentiles”;
- v.8: a welcome – “We therefore ought to receive such”. The Revised Version reads, “ought to welcome such”.
A Work – v.5
‘‘Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers.’’
John gives a word of encouragement, which is so necessary and is always welcome. We might well ask, how do we encourage the saints?
Affectionately
Beloved: we will not get far by scolding the saints, but if they really know that we love them it will make correction all the more palatable. It has been pointed out frequently that the New Testament Epistles are broadly divided by a consideration of doctrine first, followed by the practical application of that doctrine. Paul does not try to scold the saints into submission but he leaves the profundity and sweetness of the doctrine so available that the saints can do only one thing, and that is obey. Note the word “beseech” in some of Paul’s letters, wherein he calls alongside the saints and exhorts them; for example, Rom.12.1; 15.30; 16.17; 1Cor.1.10; Eph.4.1; Phil.4.2; 1Thess.4.10. He could have used his apostolic office and commanded obedience but that would not have had the result he desired. Calling alongside with a tender appeal was much more likely to win the hearts of the saints.
Appreciatively
John tells Gaius that he appreciates what he is doing. This is good because it comes from an old man of great experience. Every company of the Lord’s people needs encouragers. Such are very valuable. Ministry is not always to be corrective. There are saints, perhaps the majority, who need a word of appreciation. “But he that prophesieth speaketh unto men to edification [to build up], and exhortation [to cheer up], and comfort [to lift up]” 1Cor.14.3.
Gaius did this consistently and comprehensively, seen in the two different words translated “doest” in this verse:
Consistently
thou doest faithfully: the first “doest” is in the present tense, showing that it was ongoing. Sometimes we hear a report of some tragedy and decide to make this a matter of ongoing prayer. We have the best of intentions but maybe we start, and over a period of time get weary, and our exercise eventually drops from our prayer list.
Comprehensively
whatsoever thou doest: while the first “doest” highlights the consistency of the spiritual love displayed by Gaius, the second word, in the aorist tense, implies that from time to time Gaius rose to meet a particular need and this he did “faithfully”, working and expending energy. The root of his working so comprehensively was his Christian faith.
to the brethren, and to strangers: some see here two classes, brethren and strangers, whereas others see just one class, strangers who are brethren. However, whether known or not, the principle is the same.
This hospitality is to be shown not only to our favourites or some little clique, but to strangers. “Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” Heb.13.1,2. It is said regarding an overseer in 1Tim.3.2 that he “must be … given to hospitality …” As Paul comes to the conclusion of the Epistle to the Romans, among the matters he highlights is love: “Be kindly affectioned one to another with brotherly love; in honour preferring one another …” Rom.12.10. Christians should not be so house-proud that no one ever gets into their houses, or if they do lots of advance notice would be required. A word of advice from an older Christian to the younger may be helpful here: as the younger marry and set up home, they always should have time for the older saints, many of whom are lonely and vulnerable and in this context a little kindness goes a long way. Sometimes the hostess thinks there must be a grand spread of dainties, but just to be welcomed, to be invited for a cup of tea, is more important than any display of opulence.
A Witness – v.6
‘‘Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well.’’
have borne witness … before the church: the aorist tense shows that this witness was as the occasion demanded. All the assembly was aware of Gaius’ behaviour because the report was given in their sight. It was a Scriptural report meeting in Acts 14.27, “when they… had gathered the church together” and “they rehearsed all that God had done with them”.
of thy charity: the witness borne by the brethren concerning Gaius in v.3 is with respect to truth, but here it is with respect to love. What a lovely balance!
if thou bring forward on their journey: this translates propempo, from pro (‘before’) and pempo (‘to send’), and it is in the aorist tense, meaning that practical assistance for the journey was given from time to time as required. Note the similarity in the following Scriptures: “And being brought on their way by the church” Acts 15.3; “they all brought us on our way” Acts 21.5; “I trust to see you in my journey, and to be brought on my way thitherward by you” Rom.15.24; “I will abide, yea, and winter with you, that ye may bring me on my journey” 1Cor.16.6; “Bring Zenas the lawyer and Apollos on their journey diligently” Titus 3.13.
after a godly sort: “sort” is axios; this is an adverb meaning that it was suitable, becoming. This means there must be such a thing as unworthy, unbecoming, ways of supporting the Lord’s work. The only other mentions of this word are in Rom.16.2: “receive her in the Lord, as becometh saints”; Eph.4.1: “that ye walk worthy of the vocation wherewith ye are called”; Phil.1.27: “let your conversation be as it becometh the gospel of Christ”; Col.1.10: “that ye might walk worthy of the Lord unto all pleasing”; and 1Thess.2.12: “that ye would walk worthy of God”.
thou shalt do well: “well” means ‘beautifully, nobly, commendably’; this was so in the eyes of heaven. Note Heb.6.10: “God is not unrighteous to forget your work and labour of love, which ye have shewed toward His name, in that ye have ministered to the saints, and do minister.”
There is no record of Gaius being a preacher or a teacher; perhaps he was not a public man at all, but he was very valuable for the defence, wellbeing and advancement of the testimony.
A Worthiness – v.7
‘‘Because that for His name’s sake they went forth, taking nothing of the Gentiles.’’
The Godly way of support is because of the Godly way they went forth. Others went forth for their own advantage and were involved in an evil work. Note the following quotations: “many false prophets are gone out into the world” 1Jn.4.1; “many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” 2Jn.7.
These, in 3Jn.7, went forth for His name’s sake. There was no higher and no other motive. Some go for glory, fame, perhaps to obtain a status among the saints. Since their motive is wrong, these will not continue. The motive has to be the glory of our absent Lord. His name implies His absence. We have been saved through His name, Acts 4.12, we have been baptised in the authority of His name, we gather unto His name, we pray in His name; here we are reminded that we sacrifice and serve in His name.
taking nothing of the Gentiles: this is not speaking of Gentiles in contrast to the Jews, but the heathen in contrast to the Christians. The Lord’s work does not need the support of the ungodly. True servants are not depending on regular funds distributed by a committee or a specified salary. We must be careful that the platform is not controlled by the purse, or ministry by money. Our eye must be singular, with its focus on His glory.
We hear of so-called churches collecting for funds to finance some particular project, but we are thankful that the ‘bank of heaven’ has never been financially embarrassed. In collecting for the construction of the Tabernacle the people of God had to be restrained from giving: “‘Let neither man nor woman make any more work for the offering of the sanctuary.’ So the people were restrained from bringing” Ex.36.6.
A Welcome – v.8
‘‘We therefore ought to receive such, that we might be fellow-helpers to the truth.’’
We: this is emphatic, highlighting the difference between the Christians and the world. The world does not want these men, but we saints ought to help in every way.
ought: this word shows this is an obligation and a duty. We are not to stand on the sidelines and merely be spectators, as the following words indicate.
receive: this word occurs, for example, in Lk.15.27: “thy father hath killed the fatted calf, because he hath received him safe and sound”; and Lk.23.41: “we indeed justly; for we receive the due reward of our deeds”. The word implies to receive from another sphere, that is, we should receive these servants as from the world which to us and them is another sphere morally, spiritually and socially. There is a play on words: “taking” in v.7 is lambano, hence they receive (lambano) nothing from the Gentiles, but saints should receive (apolambano) them, v.8.
such: this word is masculine in gender, showing that those who serve publicly are males.
that we might be fellow-helpers: John wants the saints to be co-workers. This thought of being workers together is shown in Rom.16.3,21: “Priscilla and Aquila my helpers in Christ Jesus … Timotheus my workfellow”; 1Cor.3.9: “For we are labourers together with God”; 2Cor.8.23: “Titus, he is my partner and fellow-helper concerning you”; Phil.2.25: “Epaphroditus, my brother, and companion in labour, and fellowsoldier”; and Phil.4.3: “Clement also, and with other my fellowlabourers, whose names are in the book of life”. We learn from this that fellowship in the Lord’s work has a very wide interpretation. We have seen in 2Jn.11 (“for he that biddeth him God speed is partaker of his evil deeds”) that to greet another servant with the common courtesies of the day is, in essence, having fellowship with him, and to do so to false teachers is to have fellowship with their deeds. This is John the apostle of love, yet he is so strong in this condemnation. We recall Paul’s teaching of the same principle, but now in commendation, in Phil.4.14: “ye did communicate with my affliction”.
to the truth: J.N. Darby translates, “with the truth”. What a dignity is conferred upon us, to help along the truth!
REJECTION BY DIOTREPHES – vv.9-11
- v.9: Writing Refused
- v.10: Warning Issued
- v.10: Wickedness Revealed
- v.11: Wisdom Uttered
Writing Refused – v.9
‘‘I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.’’
I wrote unto the church: the letter referred to was rejected, perhaps destroyed, by Diotrephes. The love of preeminence reveals the spirit of Lucifer: “For thou hast said in thine heart, ‘I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High’” Isa.14.13,14. Again, we read in 1Tim.3.6, “… not a novice, lest being lifted up with pride he fall into the condemnation of the devil”. The apostle Paul teaches, in Phil.2.3-5, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus.”
Diotrephes, who loveth to have the preeminence: “loveth to have the preeminence” is all one word, and this is its only mention in the New Testament. The word “preeminence” without the prefix ‘love’ (phileo) is in Col.1.18: “that in all things He might have the preeminence”.
receiveth us not: to receive the apostle John would have undermined Diotrephes’ position as the one who had prime position in the assembly, and that was more important to him. There is the danger of playing amateur politics with spiritual things, and one is very much in the wrong who seeks to keep another one down so that he has all the preeminence in every assembly function. He must have the final say in each decision, and woe betide anyone who would challenge him!
Warning Issued – v.10
‘‘Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words.’’
It is remarkable that John draws our attention to his words and works. This is the order seen in the life of Moses: “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds” Acts 7.22. Some people are all talk and only talk but Diotrephes’ work was evil.
prating: the only other usage of this word is in its noun form, in 1Tim.5.13: “tattlers also and busybodies, speaking things which they ought not”. These were senseless babblings but they had evil intent, seeking to cause pain and trouble. Diotrephes was railing against John, trying to destroy his character, and he should have been excommunicated himself.
Wickedness Revealed – v.10
‘‘And not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.’’
Such harshness casts a big doubt over the reality of Diotrephes’ profession of salvation. It is alarming to have to entertain the thought that there could be an unsaved leader in the assembly! How careful we need to be in the matter of reception to the assembly fellowship.
In 1Pet.2.1 Peter highlights five characteristics that ought not to be seen in a Christian’s life: “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings”. As we look again at his life, we could see (without straining our spiritual eyesight) that Diotrephes was guilty of them all! Shepherds are to be tender towards the flock, reflecting the Lord Himself as the Shepherd. “Neither as being lords over God’s heritage, but being ensamples to the flock” 1Pet.5.3. Examples of bad shepherds are found in Ezek.34.2-4, “Thus saith the Lord God unto the shepherds: Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.” Again, we may ask, what does God expect? We read the answer in Isa.40.11: “He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young.” Was it not the features of a shepherd that caused the Lord to choose David for special service? “He chose David also His servant, and took him from the sheepfolds: from following the ewes great with young He brought him to feed Jacob His people, and Israel His inheritance. So He fed them according to the integrity of His heart; and guided them by the skilfulness of His hands” Ps.78.70-72.
Diotrephes’ character was the opposite to the character of servants: “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant” Matt.20.25-27.
Diotrephes refused fellowship to those who fellowshipped with John. We wonder where such a knock-on effect would end. We remember that putting away is an assembly function: “when ye are gathered together … put away from among yourselves that wicked person” 1Cor.5.4,13.
Wisdom Uttered – v.11
‘‘Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.’’
He that doeth evil hath not seen God: this is a clear indication that Diotrephes was unsaved. We must be careful of the example we follow. It is not a matter of blind obedience to the oversight. Note the clarity of Acts 5.29: “We ought to obey God rather than men.” We are not to follow (mimic) bad examples!
REPORT OF DEMETRIUS – v.12
‘‘Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.’’
In this verse we can learn some principles regarding letters of commendation: things to be stated: record of name; report from men; regard for truth; and signature of respected men. These cannot be done in an impersonal, pre-printed letter. Of course, we understand that some unexpected event could take place in the family or the business which demands that we have to go away from home for some days and there is no time to obtain a letter. We are considering the normal situation.
It is noteworthy that there are three witnesses to verify the truth of what is written: first, “all men”; second, “the truth itself”; and third, “we also bear record …”
The servants of God should have a good report. Note the array of the men who obtained a good report: Cornelius, Acts 10.22; Ananias, Acts 22.12; a bishop (overseer), 1Tim.3.7; the elders, Heb.11.2; those who lived by faith, Heb.11.39; and Demetrius, here. Every Christian is to think on “whatsoever things are of good report” Phil.4.8. Deacons were to be “men of honest report” Acts 6.3.
RECIPROCAL GREETINGS – vv.13,14
‘‘I had many things to write, but I will not with ink and pen write unto thee: but I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.’’
The principle is as in 2Jn.12: “Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.” It is better to communicate personally than in writing, for example, “go and tell him” Matt.18.15; see also Matt.28.10. This is true fellowship, when we enjoy each other’s spiritual apprehension.
Peace be to thee: this is a great need in the midst of assembly difficulties. Col.3.15 has been a tremendous help when saints are at variance: “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.” This could read, ‘Let the peace of Christ arbitrate in your hearts …’ This means that when we have to make a decision, we are to go along the path that gives peace of heart, mind and conscience. Do not keep wanting your own way. Another has cruelly said, “It’s either my way or the highway!” Paul again taught graciously, “… and the peace of God, which surpasses every understanding, shall guard your hearts and your thoughts by Christ Jesus” Phil.4.7, J.N.D. Some want to understand the reason for the trial, but there is something better than understanding about the trial, and that is to experience the peace of God in the trial.
Our friends salute thee. Greet the friends by name: this is reminiscent of the Upper Room, where John heard the Lord calling the disciples His friends: “Ye are My friends, if ye do whatsoever I command you” Jn.15.14. His friendship is based on our obedience. In the following verse He said, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of My Father I have made known unto you” Jn.15.15. In this case His friendship is based on our communion.
Greet the friends by name: the warmth of John’s heart is displayed. To him each was an individual. We can tell a lot about a person by the friends he makes. James tells us that “‘Abraham believed God, and it was imputed unto him for righteousness;’ and he was called ‘the Friend of God’” Jms.2.23. However, Jms.4.4 reveals another kind of friendship: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.” As any spiritual person would, Paul enjoyed the friendship of likeminded Christians. There is something radically wrong when a professing believer prefers the company of unbelievers. We read concerning Paul in Acts 27.3, “Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.” Note also Prov.27.6: “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.” How delightful is S of S.5.16: “His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.”