3 John 1

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“THE THIRD EPISTLE OF JOHN”

The Three Men Of Third John (3 John 1:1-14)

It is not unusual for people to wonder… a. What was the early church like? b. We know a lot about its early leaders, such as apostles Paul and Peter; but what about the average Christians themselves? c. Were they more spiritual than Christians today? Did they experience the kind of problems seen so often in churches today?
Several books of the New Testament reflect the life of the early church, and this is especially true of the Third Epistle of John a. It is a private letter, between the apostle John and a Christian named Gaius b. It provides portraits of three different men, and in so doing gives us a glimpse of 1st century life in local churches
When one examines the portraits found in this letter, we learn that there is not much difference between people back then, and in the church today
Therefore this epistle is very relevant, though we may live 1900 years later. In this lesson, we shall… a. Consider some background material concerning the epistle b. Notice the difference between the three men described in the letter c. Summarize with some lessons that can be gleaned from this book

[Let’s begin with some…]

I. A. THE AUTHOR - “THE ELDER"1. As with 2 John, the “elder” is believed by most Conservative scholars to be the apostle John 2. The evidence… a. The three epistles of John utilize much the same language and ideas b. All bear similarity to concepts and language to the Gospel of John c. The term “elder” would be a fitting description of John as the author, writing in his old age 3. The evidence is slight, but Dionysius of Alexandria, living in the third century A.D., credits John with being the author

B. - “THE BELOVED GAIUS"1. Gaius was a common Roman name, and appears five times in the New Testament - Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14; 3 John 1:12. Whether he is one of those mentioned by Luke or Paul cannot be determined 3. He is evidently a dear friend of John, and known for his hospitality (more below)

C. PLACE AND DATE OF WRITING1. Ephesus is usually suggested as the location from which John wrote this epistle, as he was known to live there in the later years of his life 2. Estimation of the date of writing varies widely, some Placing it before the destruction of Jerusalem (70 A.D.), most however placing it around 90-95 A.D.

D. PURPOSE OF THE EPISTLE1. To confirm that Gaius did right in supporting those Teachers who came his way, encouraging him to continue this hospitality - 3 John 1:5-82. To express his condemnation of Diotrephes for rejecting John & others whom he should had received - 3 John 1:9-103. To encourage Gaius to imitate what is good, commending Demetrius as a good example - 3 John 1:11-12 E. BRIEF OUTLINE1. Greetings, with an expression of great joy (1-4) 2. The confirmation of Gaius (5-8) 3. The condemnation of Diotrephes (9-10) 4. The commendation of Demetrius (11-12) 4. Concluding remarks (13-14)

F. A BETWEEN SECOND AND THIRD JOHN1. Both letters focus on the words “love” and “truth” John 1:1; 3 John 1:12. But notice this difference: a. In 2nd John, love is enjoined, but there’ s warning against tolerating those who denied the truth b. In 3rd John, love is praised, and there is commendation for supporting those who proclaimed the truth 3. Another comparison: a. 2nd John condemns the departure from the truth which is known as “heresy” b. 3rd John condemns the lack of love among Christians which results in “schism” – (These comparisons are from Charles R. Erdman’s commentary)

[With this brief background to the epistle, let’s take a closer look at…]

II. THE THREE MEN OF THIRD JOHN A. GAIUS – A MAN WHOM JOHN WOULD HAVE PROSPER (1-8)1. A dear friend of John, whom he prayed would prosper Physically as well as he did spiritually - 3 John 1:1-22. John so loved and prayed for Gaius, because he was a man who… a. Had a good reputation - 3 John 1:3 ab. Walked in the truth - 3 John 1:3 bc. Gave John great joy when hearing of his faithfulness - 3 John 1:4d. Was hospitable toward all - 3 John 1:5-6 ae. Was encouraged to continue supporting gospel preachers - 3 John 1:6 b-8 B. – A MAN WHO WOULD BE (9-11)1. A description of Diotrephes’ character… a. Self-promoter – he strove to be first - 3 John 1:9 ab. Insubordinate – he would not receive the [authority of] apostles - 3 John 1:9 bc. Slanderous – He spoke nonsense, and slandered

3 John 1:10 ad. Vindictive – He would not receive certain brethren, and cast out other brethren - 3 John 1:10 b2. Diotrephes’ character serves as a warning: “he who does evil has not seen God” - 3 John 1:11 b C. – A MAN WHO WOULD BE A PATTERN (11-12)1. John encourages Gaius to imitate what is good, for he who does good is of God - 3 John 1:112. Demetrius appears to be offered as a pattern for Gaius, for Demetrius had a good report… - 3 John 1:12a. From all the brethren b. From the truth itself (“Demetrius lived according to the mandates of God’s Word so that his life showed clear evidence of the truth” - Kistemaker) c. From John and the apostles

[Thus we have these pen portraits of three men preserved in this letter, giving us some insight into the life of the early church. There were some good men (Gaius, Demetrius), but sadly there were some bad as well (Diotrephes).

Not much different today, is it? That being the case, then perhaps we should remember these…]

III. LESSONS FROM THIRD JOHN A. ARE NOT ALWAYS WHAT THEY SHOULD BE…1. We may have to serve in the face of opposition from other brethren 2. Will we allow this to effect our service? 3. Will we allow this to effect our salvation?

B. OFTEN IMITATE OTHER …1. John says to imitate what is good for two reasons: a. Those who do good are of God b. Those who do evil do not know God 2. What example are we setting in the local church? Who are we imitating? 3. Gaius had the example of Diotrephes and Demetrius. Who do you suppose he would seek to imitate?

C. OFTEN ALLOW THE “SPIRIT OF " TO REIGN…1. Diotrephes was successful because some of the members… a. Allowed Diotrephes to dominate b. Would not take a stand for the truth c. Would not support those who took a stand for the truth 2. Diotrephes was successful because there was a certain Climate of complacency and cowardice within the local church 3. NOTE: That Diotrephes was able to get away with his domination strongly suggests to me that Gaius and Diotrephes were not members of the same congregation, but in different congregations

We will consider some more truths that can be gleaned from this epistle in the next couple of lessons
But I hope that this introduction to this epistle and a brief look at “The Three Men Of Third John” will stimulate our thinking… a. What kind of example are we setting? b. If John had written a letter in which your name was mentioned, what would he have said about you?

Would he have prayed for your prosperity?
Would he have condemned your desire for prominence?
Or would he have set you up as a pattern for others to follow? c. If we will but “walk in the truth” like Gaius, we will have a good “testimony” from all like Demetrius!

NOTE: A special thanks to Chris Reeves (@aol.com) and his Expandable Outlines #37 (THREE MEN OF THIRD JOHN), from which I borrowed heavily in preparing this outline. “THE THIRD EPISTLE OF JOHN”

Spiritual And Material Prosperity (3 John 1:2-4)

We saw in our previous study that Third John is an epistle Addressed to Gaius, a man whom John would have prosper:

“Beloved, I pray that you may prosper in all things and be In health, just as your soul prospers” - 3 John 1:2 2. In this verse, John alludes to two kinds of prosperity: a. There is spiritual prosperity (“just as your soul prospers”) b. And there is material prosperity (“that you may prosper in all things and be in health”)

The manner in which John mentions and compares these two kinds of prosperity is interesting, and raises several questions worth considering: a. What are the signs of spiritual prosperity? b. What is the propriety of praying for material prosperity? c. Would we want John to pray such a prayer for us?

[These questions we shall attempt to answer in this lesson. Beginning with the first question, we need go no further than the context of Third John…]

I. THE SIGNS OF A. THE TRUTH IS ABIDING IN YOU…1. John rejoiced greatly when he heard from others of how the “truth” was in Gaius - 3 John 1:3 a2. That the “truth” was in Gaius was one indication that his soul was prosperous 3. What does it mean to have the “truth” in you? Two possibilities: a. It could refer to the abiding of Jesus in one’s soul, as He is the truth - cf. John 14:6b. It could refer to the incorporation into our very heart and soul the teachings and principles of the gospel of Jesus –It pretty much means the same thing, for the latter Brings about the former - cf. John 14:21-23; 1 John 3:244. A prosperous soul, then, is one in which… a. One’s heart and mind has opened itself up to receive all that Jesus taught b. One is feeding daily upon the Word of God, whereby spiritual growth is possible - 1 Peter 2:2 B. YOU ARE WALKING IN THE TRUTH…1. John could also joyfully write of Gaius “walking in the truth” - 3 John 1:3 b-42. In a sense, there is a mixing of metaphors here a. The truth abides in Gaius b. Gaius walks in the truth – Perhaps that simply illustrates the limitation of human language to describe spiritual realities 3. The point to be made, however, is this: for there to be prosperity, there must be progress a. It is not enough to simply sit and say “I have the truth in my soul” b. One must be acting upon it, living according to it, as illustrated by Jesus in His sermon on the mount - cf. Matthew 7:24-27c. True blessedness comes in being a “doer” and not just a “hearer” - James 1:22-25; John 13:17 [Spiritual prosperity occurs as one feeds upon the truth of God found only in His Son Jesus Christ, and lives his or her life in harmony with that truth. So Gaius prospered in his soul, and so can we!

Gaius’ need was not spiritual prosperity, it evidently was material prosperity. This brings up the question of…]

II. THE OF PRAYING FOR A. JOHN’S PRAYER FOR GAIUS…1. John thought it proper to pray for things other than Spiritual needs - 3 John 1:2a. “that you may prosper in all good things” b. “and be in good health” 2. Whether it be family, business, or personal health, it is proper to pray that God might bless us in these areas

B. JOHN WAS THE EXAMPLE SET BY OTHERS…1. The example of the Psalmist - cf. Psalms 144:12-152. The example of our Lord - Matthew 6:11 (“Give us this day our daily bread”)

C. THE IS KEEPING IT IN PROPER …1. If our desire for material prosperity is for personal gain, then we should not expect God to answer favorably - cf. James 4:2-42. But there can be altruistic reasons for praying for Material prosperity: a. We can pray for health, that one might live longer to serve the Lord in this life b. We can pray for success in business, that we might have the means to help others c. We can pray for peace, that we might further the spread of the gospel 3. Of course, it is much easier to pray with prosper Perspective when it is others we are praying for, and not ourselves (as is the case in our text!)

[That brings us to a few final observations I would like to make concerning…]

III. IN TO A. “…JUST AS YOUR SOUL “1. John prays that Gaius prosper materially just as he does spiritually 2. In view of Gaius’ spiritual prosperity (the truth abides in him, he walks in the truth), this prayer if answered would be a blessing to Gaius 3. Would we want God to answer such a prayer in our behalf? To the degree that our souls prosper… a. Would we want Him to bless our physical bodies? b. Would we want Him to bless our families, our homes, our jobs, our nation? 4. I dare say that in light of the spiritual condition of some Christians, such a prayer answered in their behalf would be a curse, not a blessing!

B. IS GOOD, BUT IS ETERNAL1. As Paul writes, godliness has “promise of the life that now is and of that which is to come” Ti 4:7-8; 1 Timothy 6:6-72. We can’t take material prosperity with us, and it takes spiritual prosperity on our part (i.e., wisdom from God) to properly use the material blessings we have - 1 Timothy 6:8-10; 1 Timothy 6:17-19

So while we may certainly pray for our material prosperity, may we never lose sight of the fact that our greatest need is spiritual prosperity which lasts forever
Concentrate your efforts on prospering spiritually, and may the Lord in His Divine wisdom and grace bless you in all other ways accordingly!

Are you walking in the truth? Is the truth abiding in you? Heed the call of the gospel today if you have not already…

cf. Mark 16:15-16; Acts 2:36-38 “THE THIRD EPISTLE OF JOHN” Supporting Ministers Of The Gospel (3 John 1:5-8)

In writing to Gaius, John has referred to his joy of hearing that Gaius is “walking in the truth” - 3 John 1:3-4
An area of Gaius’ life in which this was especially true was in showing hospitality to traveling ministers - 3 John 1:5-8
In Second John, we saw the “danger” of receiving and Supporting those teachers who do not proclaim the doctrine of Christ - cf. 2 John 1:9-11
But here in Third John, we learn of the “good” that can be done when we receive and support those involved in the spreading of the gospel
In this study, we shall consider… a. The scriptural authority for supporting ministers of the gospel b. The reasons given by John for why we should be willing to do so

[Going outside of our text to other portions of Scripture, consider what we learn about…]

I. THE FOR A. AS TAUGHT BY JESUS…1. Jesus Himself was dependent upon others for support as He went about preaching - Luke 8:1-32. In sending out the twelve disciples, He taught that “a worker is worthy of his food” - cf. Matthew 10:5-103. In sending out the seventy, He said “the laborer is worthy of his wages” - cf. Luke 10:1-8 B. AS TAUGHT BY PAUL…1. Though for personal reasons he generally chose not to Accept it, Paul defended the right of supporting ministers - 1 Corinthians 9:3-14a. Just as soldiers are not expected to support themselves - 1 Corinthians 9:7 ab. Just as farmers and shepherds enjoy the fruits of their labors - 1 Corinthians 9 :bc. Just as the Law illustrated with the command not to muzzle the ox that treads out the grain

1 Corinthians 9:8-10d. From the principle of reasonableness: if one sows spiritual things, is it a great matter to reap material things? - 1 Corinthians 9:11e. From the example of those serving in the temple who could partake of the offerings on the altar
1 Corinthians 9:13f. Even the Lord commanded: “Those who preach the gospel should live of the gospel” (perhaps a reference to Matthew 10:10 and Luke 10:7) - 1 Corinthians 9:14g. NOTE: Paul chose not to receive such support under normal circumstances for the following reasons…

It was one of the few areas in which he could Boast - 1 Corinthians 9:152) He could not boast in preaching the gospel, for he had been divinely commissioned - 1 Corinthians 9:16-17a) He must do it as a steward of Christ b) He had no choice if he were to be saved c) Such is not the case of those who preach today; unless the Lord appeared to us and commanded us to preach (as He did with Paul), it is something we do willingly and thereby have a reason to boast
But, that Paul might have a reason to boast, a reward, he freely gave up his right (authority) to receive support in most cases - 1 Corinthians 9:18 (however cf. 2 Corinthians 11:7-9; Philippians 4:10-16)

Another passage by Paul suggesting the scripturalness Of supporting teachers - Galatians 6:6 [With the approval of Jesus and His apostle Paul, there should be no question about the scripturalness of supporting ministers of the gospel.

As we return to our text (3 John 1:5-8),we find that John gives us six reasons that ought to motivate us to do so…]

II. FOR A. IT IS A TO OUR …1. John wrote of Gaius: “Beloved, you do faithfully…”

3 John 1:52. When we show hospitality to brethren (and ministers), it demonstrates our faithfulness to the teachings of Christ and His apostles

B. IT IS A TO OUR LOVE FOR ONE ANOTHER…1. John said of those who had received Gaius' hospitality that they “…had borne witness of your love…” - 3 John 1:6 a2. We demonstrate that we are keeping that “new” Commandment first given to us by the Lord Himself

cf. John 13:34-353. In light of the value of such love (“by this all will know…”), we ought to be grateful for opportunities to bear witness of our love for the brethren

C. IT HONORS GOD…1. John makes reference to sending such ministers on their journey “in a manner worthy of God” - 3 John 1:62. “worthy of God” means “as befits God” 3. Thus the way in which we support ministers of God can be a reflection upon God Himself a. If we do not consider His faithful ministers worthy of support, what do we think of God? b. If we honor and support those servants who faithfully proclaim His Word, it is because we honor and respect the One they serve!

D. IT IS A TO THE LOST…1. The ones Gaius was encouraged to support were those who were “taking nothing from the Gentiles” - 3 John 1:7a. This likely means they would not solicit support from the unsaved b. Depending instead upon their brethren 2. When ministers of the gospel solicit help from those lost souls they are trying to save, it sends a bad message a. Perhaps the ministers are in it just for the money… b. If what they taught was worth anything, why don’t their own followers support it? 3. When the gospel is offered free of cost, being supported whole-heartedly by those who know it best, it can be a powerful testimony of the value we place on it!

E. IT OBEYS GOD…1. John, by inspiration of the Spirit of God, tells us “We therefore ought to receive such” - 3 John 1:8 a2. Thus, supporting ministers of the gospel is not only an opportunity, but an obligation! a. Exhorted by Paul in Galatians 6:6b. Exchange of material things for spiritual things considered reasonable by Paul in 1 Corinthians 9:11; cf. also Romans 15:26-27 F. IT MAKES ONE A FELLOW WORKER FOR THE TRUTH…1. As John concludes in verse 8: “that we may become fellow workers for the truth” 2. When we support a teacher, we become co-workers in what they do a. If we support teachers of error, we share in their evil deeds - 2 John 1:10-11b. But when we support teachers of the gospel, we have fellowship in their work - Philippians 1:3-5; cf. Philippians 4:15-163. As co-workers, we will one day enjoy the same rewards

cf. Matthew 10:40-42

So we not only have scriptural authority for supporting ministers of the gospel, but many reasons to do so!
The rapid spread of the gospel and growth of the early church was facilitated by such people as Gaius, along with… a. Aquila and Priscilla, who allowed the churches to meet in their homes - Romans 15:3-5 a; 1 Corinthians 16:19b. Philemon, who let the church meet in his house, and could be called upon without hesitation to provide lodging for the apostle Paul - Philemon 1:1-2; Philemon 1:22
Today, as walls tumble down that once stood preventing the free course of the gospel, there is still a need to support those who preach the gospel

May the spirit and liberality of Gaius fill the hearts of those Christians and churches who would be fellow workers for the truth! “THE THIRD EPISTLE OF JOHN” The Spirit Of Diotrephes (3 John 1:9-10)

In our study of Third John, we have noticed the commendable Spirit found in Gaius… a. The truth was in him - 3 John 1:3b. He walked in the truth - 3 John 1:3-4c. He demonstrated love and hospitality towards the brethren and for strangers - 3 John 1:5-6
Unfortunately, another man mentioned in this letter did not Possess the spirit of Gaius… a. His name was Diotrephes b. And John felt it necessary to relate what Diotrephes had done, and what he (John) would have to do in response

3 John 1:9-10

While there are many people today who possess the spirit of Gaius, and bless the Lord’s church accordingly, it is not uncommon for “The Spirit Of Diotrephes”… a. To be found in some churches b. To tear apart the love and unity that ought to prevail in every congregation
That we might be on guard against “The Spirit Of Diotrephes”, in this lesson we shall… a. Identify exactly what characterized the spirit of Diotrephes b. Consider how it was so contrary to the principles taught by our Lord and His apostles

[We begin, then, by noticing that “The Spirit Of Diotrephes” was one of…]

I. (3 John 1:9 a) A. IN THE CASE OF …1. John wrote that he “loves to have the preeminence” 2. The word “preeminence” in the Greek is “philoproteuo”
a. It means to be fond of being first b. I.e., ambitious of distinction; love to have the preeminence 3. It was his love of being first (a sin in itself) that led to other sins that he committed 4. Unfortunately, Diotrephes failed to consider that “sin” is spelled with a capital “I” (i.e., “self” is at the root of all sin)

B. THE OF THE …1. When the mother of James and John expressed a desire for her be given preeminence, Jesus taught the principle of humility and service - Matthew 20:20-282. He did so again as he spoke out against the scribes and Pharisees - Matthew 23:6-123. Paul taught that in matters of honor we should give Preference to one another - Romans 12:104. Indeed, we must not have the sort of selfish ambition found in Diotrephes, but the humble servitude found in the mind of Christ - cf. Philippians 2:2-85. Whereas “sin” is spelled with a capital “I”, the cross is an “I” that has been crossed out! (i.e., denying “self” is a cardinal principle of Christianity)

C. HOW ABOUT TODAY?1. We live in the “me generation” where the spirit of Diotrephes reigns supreme 2. It should not surprise us, when the church is so often influenced by the world, to hear people say: a. “But I want…” b. “But I think…” 3. But there is no room in the kingdom for the “me first” mentality; where it exists, more sins and problems are bound to follow

[We see that to be the case as we notice that “The Spirit Of Diotrephes” was also one of…]

II. (9b) A. IN THE CASE OF …1. John writes simply: “[he] does not receive us” 2. It may seem incredible that one would refuse to accept and submit to… a. The disciple whom Jesus loved! b. An apostle of our Lord Jesus Christ! 3. But because of his love to be first, there was no room in Diotrephes’ heart for someone over him in matters of authority

B. THE OF THE …1. It is important that we appreciate the proper chain of authority in the kingdom… a. As Creator, God inherently has all authority b. However, the Father has delegated all authority to His Son - Matthew 28:18; Ephesians 1:20-22c. Jesus in turn has delegated authority to His apostles - John 13:201) He sent the Holy Spirit to assist them, and guide them into all the truth - John 14:26; John 16:12-132) Thus they could speak and write with the authority of God behind them - cf. 1 Corinthians 14:37; 1 Thessalonians 2:132. This is why we find that the early church “continued steadfastly in the apostles’ doctrine…” - Acts 2:42 C. HOW ABOUT TODAY?1. The spirit of Diotrephes appears to reign unchecked in those churches that reject… a. The authority of the apostles in preference for the authority of their own councils, synods, or conferences b. The clear teachings of the apostles concerning such issues as homosexuality, women preachers, etc. c. Apostolic precedent (whether by command or example) to authorize any church practice that suits their fancy 2. And the spirit of Diotrephes reigns supreme in the lives of those professing Christians who reject the apostles’ call for holy and sanctified living… a. So they can choose their own sexual preference and lifestyle b. So they can put their own personal interests first, before the kingdom of God

[Yes, living in a narcissistic society such as ours, it is not uncommon to find the spirit of Diotrephes present in so many peoples’ lives.

When it is found in the lives of Christians, things can get ugly rather quickly. As we see in our text, “The Spirit Of Diotrephes” can manifest itself in Christians by…]

III. EVIL OF (3 John 1:10 fa) A. IN THE CASE OF …1. John relates that Diotrephes was guilty of “prating against us with malicious words” 2. The word “prating” in the Greek is phluareo ... a. It means to be a babbler or trifler b. By implication it means to berate idly or mischievously 3. The word “malicious” is poneros \ and Means “hurtful, evil” 4. Diotrephes gave little concern, then, about how he spoke with evil and hurtful words concerning his brethren

B. THE OF THE …1. We will be judged for the idle words that we use

Matthew 12:36-372. We are commanded not to speak evil of one another
James 4:11-12a. To do so is to speak evil of the law of God! b. To do so is to set ourselves up as Judges 3. While it may be necessary at times to “rebuke” our brethren (cf. 2 Timothy 4:2)… a. We are given the proper tools (i.e., the Scriptures themselves) - 2 Timothy 3:16b. We are instructed how to approach those in error
2 Timothy 2:24-26; Galatians 6:1 C. HOW ABOUT TODAY?1. Does not the spirit of Diotrephes manifest itself when Christians engage in malicious gossip?

Does not the spirit of Diotrephes reign when overzealous and self-appointed “guardians of the faith” lambaste their brethren with whom they differ?
Indeed, it is often the desire for preeminence that Prompts Christians to reject apostolic teachings concerning brotherly relations and to engage in malicious prating

[The use of malicious words are not the only weapons used by those possessed by the spirit of Diotrephes, however.

If in their love for preeminence they have actually gained positions of influence, it is not unusual to see “The Spirit Of Diotrephes manifested in…]

IV. ABUSING CHURCH (3 John 1:10 b) A. IN THE CASE OF …1. Not content with using prating with malicious words, Diotrephes is described as one who… a. “does not receive the brethren” b. “forbids those who wish to, putting them out of the church” 2. In two ways, then, he was abusing church discipline… a. Refusing to associate with those worthy of association b. Using it as a weapon to manipulate others to do what he wanted

B. THE OF THE …1. Jesus taught there might be times when church discipline is necessary - Matthew 18:15-172. Paul described such a time on two occasions, and gave instructions for carrying it out a. When a man was living with his father’s wife

1 Corinthians 5:1-13b. When Christians refused to work - 2 Thessalonians 3:6-153. So there are times when we must “put away from yourselves that wicked person”

But there is also the possibility of abusing this method of church discipline, as in the case of Diotrephes

C. HOW ABOUT TODAY?1. That church discipline could be abused back then, means that it can be abused today 2. This is not to be an excuse to never exercise church discipline, but to do so carefully 3. Just because another church has carried it out against someone does not mean they did so properly… a. It may have been prompted as part of a power play by a “Diotrephes” b. The ones being withdrawn from may be innocent …thus the need to exercise discretion and to know the facts before accepting the disciplinary action of another church

“The Spirit Of Diotrephes” can be summarized as one of… a. Desiring preeminence b. Rejecting apostolic authority c. Speaking evil of brethren d. Abusing church discipline
One must not have all four of these to be guilty of sin… a. Any one is an abomination before God! b. Any one can destroy brotherly relations!

May John’s description of “The Spirit Of Diotrephes” serve as a warning for us!

Imitating The Good (3 John 1:11-12)

After describing “the spirit of Diotrephes” in 3 John 1:9-10, John encourages his beloved Gaius to be careful about what he imitates:

“Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God. Demetrius has a good testimony from all, and from the truth itself. And we also bear witness, and you know that our testimony is true.” - 3 John 1:11-12 2. Following upon the condemnation of Diotrephes, and followed by the commendation of Demetrius, it is easy to infer… a. That John was warning Gaius not to be like Diotrephes b. And encouraging him instead to be like Demetrius

But why does John feel the need to exhort Gaius in this way? a. Haven’t we seen that Gaius was a man whose soul was prosperous? b. Haven’t we observed that he was walking in the truth? c. Haven’t we noticed that he was commended for his hospitality? – Wouldn’t this make Gaius himself a man worthy of imitation?
Yes, and perhaps this should tell us something… a. About ourselves as imitators b. About the need for everyone to have good role models that we can imitate

[In this lesson, “Imitating The Good”, I would like for us to reflect on the idea of being imitators.

Let’s begin by observing that…]

I. WE ARE A. IMITATE THEIR PARENTS…1. Especially in their early years, children seem to delight in imitating their parents 2. They quickly pick up their parent’s mannerisms: the way they talk, walk, etc. 3. It is as though there was some innate reason for them to imitate mom and dad

B. IMITATE THEIR PEERS AND POPULAR IDOLS…1. As children get older, they may not seek to imitate their parents, but they are still active imitators 2. For better or worse (usually worse), they seek to Emulate those in their peer group, or those whom they hold in high regard (athletes, musicians, etc.) 3. Despite frequent claims to want to “be themselves”, you can usually tell by their behavior who they have been watching or listening to

C. IMITATE THOSE THEY HOLD IN HIGH REGARD…1. I have observed that many brethren often reflect the attitudes, dispositions, and conduct of those preachers or elders for whom they have much respect 2. This can be good, but in some cases it is not… a. I have known some Christians (including preachers) whose behavior greatly disturbed me, wondering how they could justify their conduct b. But when I saw their peers, or those brethren whom they held in high regard acting in the same way, I began to understand

[For whatever reasons we seem to be natural born imitators. Once we are aware of that fact, we are in a position to appreciate John’s exhortation to Gaius in verse 11.

That leads us to our next point…]

II. WE SHOULD IMITATE ONLY THE GOOD A. IN OUR TEXT, JOHN WHY…1. “He who does good is of God” a. The one who does good, truly and naturally, bears evidence that they have been born of God

cf. 1 John 5:18b. Such was the case of Demetrius, whose life bore testimony from all who knew him - 3 John 1:122. “He who does evil has not seen God” a. The one who consistently engages in evil demonstrates that he or she is has not seen God, and is in fact a child of the devil!
cf. 1 John 3:6; 1 John 3:10b. The implication seems to be that Diotrephes was demonstrating that he had not seen God

Who is a better role model for us? a. One whose life bears witness that they have come to know God, and are led by Him? b. Or one whose life demonstrates that despite their claims to the contrary they have yet to come to know God?

B. THERE IS ANOTHER GOOD REASON TO IMITATE ONLY THE GOOD…1. We become like those we imitate! a. Yes, I know this is redundant b. But it needs to be stressed, for some believe they can act like others, dress like others, and yet somehow not be like them 2. Children become like their parents, teenagers like their peers and idols, Christians like those they hold in high regard 3. If we imitate the good, we become good; if we imitate the evil, then it is evil we become!

[So if by nature we must be imitators, then let us be selective in who we follow. Fortunately…]

III. WE HAVE MANY GOOD TO IMITATE A. WE CAN IMITATE DEITY…1. As Christ encouraged us to do, in showing kindness to Our enemies - Matthew 5:43-482. As Paul instructed the Ephesians to walk in love

Ephesians 5:1-23. What better example do we have, than that of God and Jesus Christ?

Indeed, some of the very titles we wear imply such imitation: a. Children of God b. Disciples of Jesus Christ
Do you seek to learn as much about God and Jesus as you do other role models?

B. WE CAN IMITATE NEW …1. To the degree they imitate Christ, as Paul wrote to The Corinthians - 1 Corinthians 11:12. The New Testament is filled with good examples for Christians today… a. For married couples, there is the example of Aquila and Priscilla - Romans 16:3-5b. For those blessed with things of this life, there is the example of Philemon and Gaius

Philemon 1:1-7; 3 John 1:5-8c. For women, there is the example of Dorcas
Acts 9:36; Acts 9:39d. For young men there is the example of Timothy
Philippians 2:19-223. This does not mean to preclude many fine Old Testament examples as well: Joseph, Daniel, Barzillai the Gileadite (an old man who helped David in his affliction - 2 Samuel 17:27-29; 2 Samuel 19:31-39) and many others

Indeed, the Scriptures are filled with many wonderful Examples worthy of our emulation!

C. WE CAN IMITATE MANY OF OUR FELLOW TODAY…1. As Paul encouraged his fellow Christians to imitate those who provided a similar pattern as he - Philippians 3:172. Yet we should be careful, for not all who profess to be Christians behave as they should - cf. Philippians 3:18-193. It is important, therefore, that we know the Scriptures well enough to know when someone is worthy of our emulation

Since it appears that we are creatures who will imitate something, let us make the choice to imitate the good! a. Only then do we have the hope of being “of God” b. Only then can we have a testimony like that of Demetrius, to which all bore witness – The only alternative is to imitate the evil, which prevents us from ever “seeing God”
We close by adding these words of the writer to the Hebrews:

“And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.” - Hebrews 6:11-12 Let us therefore look to the example of Gaius and Demetrius, and beware of the example of Diotrephes!

3 John 1:1-14

“THE THIRD EPISTLE OF JOHN”

The Three Men Of Third John (3 John 1:1-14)

It is not unusual for people to wonder… a. What was the early church like? b. We know a lot about its early leaders, such as apostles Paul and Peter; but what about the average Christians themselves? c. Were they more spiritual than Christians today? Did they experience the kind of problems seen so often in churches today?
Several books of the New Testament reflect the life of the early church, and this is especially true of the Third Epistle of John a. It is a private letter, between the apostle John and a Christian named Gaius b. It provides portraits of three different men, and in so doing gives us a glimpse of 1st century life in local churches
When one examines the portraits found in this letter, we learn that there is not much difference between people back then, and in the church today
Therefore this epistle is very relevant, though we may live 1900 years later. In this lesson, we shall… a. Consider some background material concerning the epistle b. Notice the difference between the three men described in the letter c. Summarize with some lessons that can be gleaned from this book

[Let’s begin with some…]

[With this brief background to the epistle, let’s take a closer look at…]

3 John 1:10 ad. Vindictive – He would not receive certain brethren, and cast out other brethren - 3 John 1:10 b2. Diotrephes’ character serves as a warning: “he who does evil has not seen God” - 3 John 1:11 b C. – A MAN WHO WOULD BE A PATTERN (11-12)1. John encourages Gaius to imitate what is good, for he who does good is of God - 3 John 1:112. Demetrius appears to be offered as a pattern for Gaius, for Demetrius had a good report… - 3 John 1:12a. From all the brethren b. From the truth itself (“Demetrius lived according to the mandates of God’s Word so that his life showed clear evidence of the truth” - Kistemaker) c. From John and the apostles

Not much different today, is it? That being the case, then perhaps we should remember these…]

We will consider some more truths that can be gleaned from this epistle in the next couple of lessons
But I hope that this introduction to this epistle and a brief look at “The Three Men Of Third John” will stimulate our thinking… a. What kind of example are we setting? b. If John had written a letter in which your name was mentioned, what would he have said about you?

Would he have prayed for your prosperity?
Would he have condemned your desire for prominence?
Or would he have set you up as a pattern for others to follow? c. If we will but “walk in the truth” like Gaius, we will have a good “testimony” from all like Demetrius!

NOTE: A special thanks to Chris Reeves (@aol.com) and his Expandable Outlines #37 (THREE MEN OF THIRD JOHN), from which I borrowed heavily in preparing this outline.

3 John 1:2-4

“THE THIRD EPISTLE OF JOHN”

Spiritual And Material Prosperity (3 John 1:2-4)

We saw in our previous study that Third John is an epistle Addressed to Gaius, a man whom John would have prosper:

The manner in which John mentions and compares these two kinds of prosperity is interesting, and raises several questions worth considering: a. What are the signs of spiritual prosperity? b. What is the propriety of praying for material prosperity? c. Would we want John to pray such a prayer for us?

[These questions we shall attempt to answer in this lesson. Beginning with the first question, we need go no further than the context of Third John…]

Gaius’ need was not spiritual prosperity, it evidently was material prosperity. This brings up the question of…]

B. JOHN WAS THE EXAMPLE SET BY OTHERS…1. The example of the Psalmist - cf. Psalms 144:12-152. The example of our Lord - Matthew 6:11 (“Give us this day our daily bread”)

[That brings us to a few final observations I would like to make concerning…]

So while we may certainly pray for our material prosperity, may we never lose sight of the fact that our greatest need is spiritual prosperity which lasts forever
Concentrate your efforts on prospering spiritually, and may the Lord in His Divine wisdom and grace bless you in all other ways accordingly!

Are you walking in the truth? Is the truth abiding in you? Heed the call of the gospel today if you have not already…

cf. Mark 16:15-16; Acts 2:36-38

3 John 1:3

3 John 1:33 John 1:3 εχαρηνG5463 [G5644] I γαρG1063 FOR λιανG3029 ερχομενωνG2064 [G5740] COMING αδελφωνG80 καιG2532 AND μαρτυρουντωνG3140 [G5723] BEARING WITNESS σουG4675 τηG3588 OF THY αληθειαG225 TRUTH καθωςG2531 EVEN AS συG4771 THOU ενG1722 IN αληθειαG225 TRUTH περιπατειςG4043 [G5719] : 3 John 1:4, 2 John 1:4, Philippians 1:4, 1 Thessalonians 2:19, 1 Thessalonians 2:20 when: Romans 1:8, Romans 1:9, 2 Corinthians 7:6, 2 Corinthians 7:7, Ephesians 1:15, Ephesians 1:16, Colossians 1:7, Colossians 1:8, 1 Thessalonians 3:6-9 the truth: 2 John 1:2, 2 John 1:4, Psalms 119:11 Psalms 26:3 - and Psalms 86:11 - I will Proverbs 20:7 - just Proverbs 23:15 - if Romans 1:12 - that I may Romans 6:17 - But 1 Corinthians 13:6 - rejoiceth Philippians 1:27 - I may Philippians 2:19 - that I Colossians 1:4 - we Philemon 1:7 - great joy 1 John 1:8 - the truth 1 John 2:14 - the word 1 John 2:24 - abide 3 John 1:2 - even 3 John 1:3. Some brethren had brought a report of the conduct of Gaius which was favorable. That is the basis of his remark about his soul prospering. I rejoiced greatly (echarηn lian). As in 2 John 1:4; Philippians 4:10, not epistolary aorist, but reference to his emotions at the good tidings about Gaius. ——————————————————————————– When brethren came (erchomenτn adelphτn). Genitive absolute with present middle participle of erchomai, and so with marturountτn (bare witness, present active participle of martureτ). Present participle here denotes repetition, from time to time. ——————————————————————————– To the truth (tηi alηtheiβi). Dative case. “As always in the Johannine writings, ’truth’ covers every sphere of life, moral, intellectual, spiritual” (Brooke). ——————————————————————————– Even as thou walkest in truth (kathτs su en alηtheiβi peripateis). “Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On peripateτ see 1 John 1:6 and on en alηtheiβi see 2 John 1:4.

3 John 1:4

3 John 1:43 John 1:4 μειζοτερανG3186 GREATER τουτωνG5130 THAN THESE THINGS ουκG3756 NOT εχωG2192 [G5719] I HAVE χαρανG5479 JOY ιναG2443 THAT ακουωG191 [G5725] ταG3588 I SHOULD HEAR OF εμαG1699 MY τεκναG5043 ενG1722 IN αληθειαG225 TRUTH περιπατουνταG4043 [G5723] WALKING have: Proverbs 23:24 that: Isaiah 8:18, 1 Corinthians 4:15, Galatians 4:19, Philemon 1:10 walk: 1 Kings 2:4, 1 Kings 3:6, 2 Kings 20:3, Psalms 26:1-3, Isaiah 38:3, John 12:35, John 12:36, Galatians 2:14 Psalms 26:3 - and Psalms 86:11 - I will Proverbs 17:21 - hath Proverbs 20:7 - just Proverbs 23:15 - if Acts 11:23 - seen Romans 1:12 - that I may 1 Corinthians 16:18 - they 2 Corinthians 6:13 - I speak Philippians 1:27 - I may Philippians 2:2 - Fulfil Philippians 2:19 - that I Colossians 1:4 - we Philemon 1:20 - let me 1 John 1:7 - If we 2 John 1:4 - rejoiced 3 John 1:3 - I 3 John 1:4. The joy over the faithfulness of leis convert is the kind of “reward” that he means in 2 John 1:5. Being one of his converts John speaks of him as being among his children. (See explanation of this subject at 1 Timothy 1:2.) Greater (meizoteran). A double comparative with -teros added to meizτn, like our “lesser” and like mallon kreisson (more better) in Philippians 1:23. In Ephes. 3:8 we have elachistoterτi, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (cheiroteros, more worse) as also in Shakespeare. ——————————————————————————- Joy (charan). B reads charin (grace). ——————————————————————————- Than this (toutτn). Ablative neuter plural after the comparative. ——————————————————————————- To hear of (hina akouτ).

Object clause (epexegetic) with hina and akouτ, the present active subjunctive (keep on hearing of) in apposition with toutτn, Walking in truth (en alηtheiβi peripatounta). As in 2 John 1:4, which see. By the use of tekna John may mean that Gaius is one of his converts (1 Timothy 1:1).

3 John 1:5-8

“THE THIRD EPISTLE OF JOHN” Supporting Ministers Of The Gospel (3 John 1:5-8)

In writing to Gaius, John has referred to his joy of hearing that Gaius is “walking in the truth” - 3 John 1:3-4
An area of Gaius’ life in which this was especially true was in showing hospitality to traveling ministers - 3 John 1:5-8
In Second John, we saw the “danger” of receiving and Supporting those teachers who do not proclaim the doctrine of Christ - cf. 2 John 1:9-11
But here in Third John, we learn of the “good” that can be done when we receive and support those involved in the spreading of the gospel
In this study, we shall consider… a. The scriptural authority for supporting ministers of the gospel b. The reasons given by John for why we should be willing to do so

[Going outside of our text to other portions of Scripture, consider what we learn about…]

1 Corinthians 9:8-10d. From the principle of reasonableness: if one sows spiritual things, is it a great matter to reap material things? - 1 Corinthians 9:11e. From the example of those serving in the temple who could partake of the offerings on the altar
1 Corinthians 9:13f. Even the Lord commanded: “Those who preach the gospel should live of the gospel” (perhaps a reference to Matthew 10:10 and Luke 10:7) - 1 Corinthians 9:14g. NOTE: Paul chose not to receive such support under normal circumstances for the following reasons…

It was one of the few areas in which he could Boast - 1 Corinthians 9:152) He could not boast in preaching the gospel, for he had been divinely commissioned - 1 Corinthians 9:16-17a) He must do it as a steward of Christ b) He had no choice if he were to be saved c) Such is not the case of those who preach today; unless the Lord appeared to us and commanded us to preach (as He did with Paul), it is something we do willingly and thereby have a reason to boast
But, that Paul might have a reason to boast, a reward, he freely gave up his right (authority) to receive support in most cases - 1 Corinthians 9:18 (however cf. 2 Corinthians 11:7-9; Philippians 4:10-16)

Another passage by Paul suggesting the scripturalness Of supporting teachers - Galatians 6:6 [With the approval of Jesus and His apostle Paul, there should be no question about the scripturalness of supporting ministers of the gospel.

As we return to our text (3 John 1:5-8),we find that John gives us six reasons that ought to motivate us to do so…]

II. FOR A. IT IS A TO OUR …1. John wrote of Gaius: “Beloved, you do faithfully…”

3 John 1:52. When we show hospitality to brethren (and ministers), it demonstrates our faithfulness to the teachings of Christ and His apostles

cf. John 13:34-353. In light of the value of such love (“by this all will know…”), we ought to be grateful for opportunities to bear witness of our love for the brethren

cf. Matthew 10:40-42

So we not only have scriptural authority for supporting ministers of the gospel, but many reasons to do so!
The rapid spread of the gospel and growth of the early church was facilitated by such people as Gaius, along with… a. Aquila and Priscilla, who allowed the churches to meet in their homes - Romans 15:3-5 a; 1 Corinthians 16:19b. Philemon, who let the church meet in his house, and could be called upon without hesitation to provide lodging for the apostle Paul - Philemon 1:1-2; Philemon 1:22
Today, as walls tumble down that once stood preventing the free course of the gospel, there is still a need to support those who preach the gospel

May the spirit and liberality of Gaius fill the hearts of those Christians and churches who would be fellow workers for the truth!

3 John 1:6

3 John 1:63 John 1:6 οιG3739 WHO εμαρτυρησανG3140 [G5656] σουG4675 τηG3588 OF THY αγαπηG26 LOVE ενωπιονG1799 BEFORE εκκλησιαςG1577 ουςG3739 WHOM καλωςG2573 WELL ποιησειςG4160 [G5692] THOU WILT DO προπεμψαςG4311 [G5660] SETTING FORWARD αξιωςG516 τουG3588 θεουG2316 OF GODhave borne witness of thy charity: 3 John 1:12, Philemon 1:5-7 whom: Acts 15:3, Acts 21:5, Romans 15:24, 2 Corinthians 1:16, Titus 3:13 after a godly sort: or, worthy of God, This is a literal and proper rendering of the original αξιως G516, του G5120, Θεου G2316, by which the antecedent to the possessive pronoun his, in the next verse, becomes immediately apparent. In a manner worthy of God, and of your relations and obligations to Him, and such as He can approve. 1 Thessalonians 2:12 do well: Genesis 4:7, Jonah 4:4, Matthew 25:21-23, Acts 15:29, Philippians 4:14, 1 Peter 2:20 Genesis 18:16 - to bring Judges 8:5 - loaves Ezra 1:4 - let the men Acts 13:3 - they sent Acts 14:26 - recommended Acts 28:15 - when 1 Corinthians 16:6 - that ye 1 Corinthians 16:11 - but 2 Peter 1:19 - ye do 3 John 1:6. Have borne witness was done by the brethren mentioned in the preceding verse. They seem to have been traveling from place to place, or some of them were, which gave them an opportunity for making the report to John referred to. Gaius assisted these travelers in some way for their journey. After a godly sort means it was in the name of God and because of their work for Him. Before the church (enτpion ekklηsias). Public meeting as the anarthrous use of ekklηsia indicates, like en ekklηsiβi in 1 Corinthians 14:19; 1 Corinthians 14:35. ——————————————————————————– Thou wilt do well (kalτs poiηseis). Future active of poieτ with adverb kalτs, a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37-38; Philippians 4:14; 2 Peter 1:19. ——————————————————————————– To set forward on their journey (propempsas). First aorist active participle (simultaneous action) of propempτ, to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6; 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13. ——————————————————————————– Worthily of God (axiτs tou theou). Precisely this phrase in 1 Thessalonians 2:12 and the genitive with axiτs also in Romans 16:2; Philippians 1:27; Colossians 1:10; Ephes. 4:1. See John 13:20 for Christ’s words on the subject. “Since they are God’s representatives, treat them as you would God” (Holtzmann).

From Homer’s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13.

3 John 1:7

3 John 1:73 John 1:7 υπερG5228 FOR γαρG1063 FOR τουG3588 THE ονοματοςG3686 NAME εξηλθονG1831 [G5627] THEY WENT FORTH μηδενG3367 NOTHING λαμβανοντεςG2983 [G5723] TAKING αποG575 FROM τωνG3588 THE εθνωνG1484 NATIONS that: Acts 8:4, Acts 9:16, 2 Corinthians 4:5, Colossians 1:24, Revelation 2:3 taking: 2 Kings 5:15, 2 Kings 5:16, 2 Kings 5:20-27, 1 Corinthians 9:12-15, 1 Corinthians 9:18, 2 Corinthians 11:7-9, 2 Corinthians 12:13 Matthew 10:11 - inquire Matthew 19:29 - my John 21:17 - Feed Acts 21:17 - the brethren 1 Corinthians 16:6 - that ye 3 John 1:7. These traveling brethren were evidently engaged in spreading the Gospel, for the next verse speaks about being fellowhelpers to the truth. The Lord has “ordained that they which preach the gospel should live of the gospel”(1 Corinthians 9:14) Yet Paul refrained from such support in order that he might relieve the brethren of that pressure. The brethren of our verse did something similar, except they evidently made that concession to the people of the nations (Gentiles). For the sake of the Name (huper tou onomatos). The name of Jesus. See Acts 5:4; Romans 1:5 for huper tou onomatos and James 2:7 for the absolute use of “the name” as in 1 Peter 4:16. “This name is in essence the sum of the Christian creed” (Westcott) as in 1 Corinthians 12:3; Romans 10:9. It is like the absolute use of “the Way” (Acts 9:2; Acts 19:9; Acts 19:23; Acts 24:22). ——————————————————————————– Taking nothing (mηden lambanontes). Present active participle with the usual negative with participles (1 John 2:4). ——————————————————————————– Of the Gentiles (apo tτn ethnikτn). Instead of the usual ethnτn (Luke 2:32), late adjective for what is peculiar to a people (ethnos) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17.

Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Corinthians 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6 ff.; 2 Corinthians 12:16 ff.). Note apo here as in collecting taxes (Matthew 17:25) rather than para, which may be suggestive.

3 John 1:8

3 John 1:83 John 1:8 ημειςG2249 WE ουνG3767 οφειλομενG3784 [G5719] OUGHT απολαμβανεινG618 [G5721] τουςG3588 TO RECEIVE τοιουτουςG5108 SUCH ιναG2443 THAT συνεργοιG4904 FELLOW WORKERS γινωμεθαG1096 [G5741] WE MAY BE τηG3588 WITH THE αληθειαG225 TRUTHto receive: 3 John 1:10, Matthew 10:14, Matthew 10:40, Luke 11:7, 2 Corinthians 7:2, 2 Corinthians 7:3 fellowhelpers: 1 Corinthians 3:5-9, 1 Corinthians 16:10, 1 Corinthians 16:11, 2 Corinthians 6:1, 2 Corinthians 8:23, Philippians 4:3, Colossians 4:11, 1 Thessalonians 3:2, Philemon 1:2, Philemon 1:24 1 Chronicles 22:17 - all the princes Psalms 94:16 - rise up Matthew 10:11 - inquire John 21:17 - Feed Acts 13:3 - they sent Acts 15:4 - received Acts 16:15 - come Acts 18:27 - exhorting Acts 21:17 - the brethren Romans 14:1 - receive 1 Corinthians 3:9 - we 1 Corinthians 16:16 - helpeth 3 John 1:9 - receiveth 3 John 1:8. Because of the aforesaid sacrifice John insists that the disciples should voluntarily assist them. Fel-10u:helpers to the truth. A man may not be able to preach the Gospel, but if he supports the man who does so he becomes a partner with him in the work and will be blessed of the Lord for his contribution. Ought (opheilomen). See for this word 1 John 2:6; 1 John 3:16; 1 John 4:11. ——————————————————————————– To welcome (hupolambanein). Present active infinitive (habit of welcoming) of hupolambanτ, old word, to take up under, to carry off (Acts 1:9), to reply (Luke 10:30), to suppose (Acts 2:15), only here in N.T. in this sense of receiving hospitably or to take under one’s protection like hupodechomai (Luke 10:38). ——————————————————————————– Such (tous toioutous). “The such” according to the Greek idiom (1 Corinthians 16:16; 1 Corinthians 16:18). ——————————————————————————– That we may be (hina ginτmetha). Purpose clause with hina and the present middle subjunctive of ginomai, “that we may keep on becoming.” ——————————————————————————– Fellow-workers (sunergoi). Old compound (sun, ergon). ——————————————————————————– With the truth (tηi alηtheiβi). So associative instrumental case with sun in sunergoi, but it is not certain that this is the idea, though sunergeτ is so used with ergois in James 2:22.

Sunergos itself occurs with the genitive of the person as in theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tηs charβs (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case).

3 John 1:9-10

“THE THIRD EPISTLE OF JOHN”

The Spirit Of Diotrephes (3 John 1:9-10)

In our study of Third John, we have noticed the commendable Spirit found in Gaius… a. The truth was in him - 3 John 1:3b. He walked in the truth - 3 John 1:3-4c. He demonstrated love and hospitality towards the brethren and for strangers - 3 John 1:5-6
Unfortunately, another man mentioned in this letter did not Possess the spirit of Gaius… a. His name was Diotrephes b. And John felt it necessary to relate what Diotrephes had done, and what he (John) would have to do in response

3 John 1:9-10

While there are many people today who possess the spirit of Gaius, and bless the Lord’s church accordingly, it is not uncommon for “The Spirit Of Diotrephes”… a. To be found in some churches b. To tear apart the love and unity that ought to prevail in every congregation
That we might be on guard against “The Spirit Of Diotrephes”, in this lesson we shall… a. Identify exactly what characterized the spirit of Diotrephes b. Consider how it was so contrary to the principles taught by our Lord and His apostles

[We begin, then, by noticing that “The Spirit Of Diotrephes” was one of…]

I. (9a) A. IN THE CASE OF …1. John wrote that he “loves to have the preeminence” 2. The word “preeminence” in the Greek is “philoproteuo”
a. It means to be fond of being first b. I.e., ambitious of distinction; love to have the preeminence 3. It was his love of being first (a sin in itself) that led to other sins that he committed 4. Unfortunately, Diotrephes failed to consider that “sin” is spelled with a capital “I” (i.e., “self” is at the root of all sin)

[We see that to be the case as we notice that “The Spirit Of Diotrephes” was also one of…]

[Yes, living in a narcissistic society such as ours, it is not uncommon to find the spirit of Diotrephes present in so many peoples’ lives.

When it is found in the lives of Christians, things can get ugly rather quickly. As we see in our text, “The Spirit Of Diotrephes” can manifest itself in Christians by…]

B. THE OF THE …1. We will be judged for the idle words that we use

Matthew 12:36-372. We are commanded not to speak evil of one another
James 4:11-12a. To do so is to speak evil of the law of God! b. To do so is to set ourselves up as Judges 3. While it may be necessary at times to “rebuke” our brethren (cf. 2 Timothy 4:2)… a. We are given the proper tools (i.e., the Scriptures themselves) - 2 Timothy 3:16b. We are instructed how to approach those in error
2 Timothy 2:24-26; Galatians 6:1 C. HOW ABOUT TODAY?1. Does not the spirit of Diotrephes manifest itself when Christians engage in malicious gossip?

Does not the spirit of Diotrephes reign when overzealous and self-appointed “guardians of the faith” lambaste their brethren with whom they differ?
Indeed, it is often the desire for preeminence that Prompts Christians to reject apostolic teachings concerning brotherly relations and to engage in malicious prating

[The use of malicious words are not the only weapons used by those possessed by the spirit of Diotrephes, however.

If in their love for preeminence they have actually gained positions of influence, it is not unusual to see “The Spirit Of Diotrephes manifested in…]

1 Corinthians 5:1-13b. When Christians refused to work - 2 Thessalonians 3:6-153. So there are times when we must “put away from yourselves that wicked person”

But there is also the possibility of abusing this method of church discipline, as in the case of Diotrephes

“The Spirit Of Diotrephes” can be summarized as one of… a. Desiring preeminence b. Rejecting apostolic authority c. Speaking evil of brethren d. Abusing church discipline
One must not have all four of these to be guilty of sin… a. Any one is an abomination before God! b. Any one can destroy brotherly relations!

May John’s description of “The Spirit Of Diotrephes” serve as a warning for us!

3 John 1:10

3 John 1:103 John 1:10 διαG1223 ON ACCOUNT OF τουτοG5124 THIS εανG1437 IF ελθωG2064 [G5632] I COME υπομνησωG5279 [G5692] I WILL BRING TO αυτουG846 OF HIM ταG3588 THE εργαG2041 WORKS αG3739 WHICH ποιειG4160 [G5719] HE DOES λογοιςG3056 WITH WORDS πονηροιςG4190 EVIL φλυαρωνG5396 [G5723] PRATING AGAINST ημαςG2248 US καιG2532 AND μηG3361 NOT αρκουμενοςG714 [G5746] επιG1909 WITH τουτοιςG5125 THESE ουτεG3777 NEITHER αυτοςG846 HIMSELF επιδεχεταιG1926 [G5736] τουςG3588 THE αδελφουςG80 καιG2532 AND τουςG3588 THOSE WHO βουλομενουςG1014 [G5740] WOULD κωλυειG2967 [G5719] HE FORBIDS καιG2532 AND εκG1537 FROM τηςG3588 THE εκκλησιαςG1577 εκβαλλειG1544 [G5719] CASTS OUT I will: 1 Corinthians 5:1-5, 2 Corinthians 10:1-11, 2 Corinthians 13:2 prating: Proverbs 10:8, Proverbs 10:10 and casteth: Isaiah 66:5, Luke 6:22, John 9:22, John 9:34, John 9:35 Ezra 4:3 - Ye have nothing Proverbs 6:19 - that soweth Proverbs 13:10 - Only Matthew 18:17 - tell Matthew 20:26 - it Matthew 24:49 - to smite Luke 9:49 - we saw Luke 12:45 - to beat Luke 22:26 - General 2 Corinthians 10:6 - in Philippians 2:29 - Receive 2 Thessalonians 3:6 - that ye James 3:6 - a world 1 Peter 5:3 - as 3 John 1:8 - to receive 3 John 1:10. John expects to come and when he does he will consider the deeds of Diotrephes, namely, his opposition to the apostle. Prating means to use false accusations against John in an effort to defend himself. Malicious words are the kind uttered with the intent of doing harm. Not content therewith is said because he not only opposed John, but opposed the brethren whom he sent to the church as messengers. He also forbade others who would have accepted the messengers, and if they showed friendship for the apostolic messengers, they were excluded from the church. If I come (ean elthτ). Condition of third class with ean and second aorist active subjunctive of erchomai. He hopes to come (3 John 1:14), as he had said in 2 John 1:12 (one argument for identifying 2 John with the letter in 3 John 1:9). ——————————————————————————– I will bring to remembrance (hupomnηsτ). Future active indicative of hupomimnηskτ, old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him. ——————————————————————————– Which he doeth (ha poiei). Present active indicative, “which he keeps on doing.” ——————————————————————————– Prating against us (phluarτn hηmβs).

Present active participle of old verb (from phluaros, babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative hηmβs (us). ——————————————————————————– With wicked words (logois ponηrois). Instrumental case.

Not simply foolish chatter, but malevolent words. ——————————————————————————– Not content (mη arkoumenos). Present passive participle of arkeτ with usual negative mη. For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul’s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same. ——————————————————————————– He himself (autos).

That was bad enough. ——————————————————————————– Them that would (tous boulomenous). “Those willing or wishing or receive the brethren” from John. ——————————————————————————– He forbiddeth (kτluei). “He hinders.” Present active indicative of kτluτ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32. ——————————————————————————– Casteth them out of the church (ek tηs ekklηsias ekballei). Here again ekballei can be understood in various ways, like kτluei.

This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34-35). If this ancient “church-boss” did not succeed in expelling John’s adherents from the church, he certainly tried to do it.

3 John 1:11-12

“THE THIRD EPISTLE OF JOHN” Imitating The Good (3 John 1:11-12)

After describing “the spirit of Diotrephes” in 3 John 1:9-10, John encourages his beloved Gaius to be careful about what he imitates:

But why does John feel the need to exhort Gaius in this way? a. Haven’t we seen that Gaius was a man whose soul was prosperous? b. Haven’t we observed that he was walking in the truth? c. Haven’t we noticed that he was commended for his hospitality? – Wouldn’t this make Gaius himself a man worthy of imitation?
Yes, and perhaps this should tell us something… a. About ourselves as imitators b. About the need for everyone to have good role models that we can imitate

[In this lesson, “Imitating The Good”, I would like for us to reflect on the idea of being imitators.

Let’s begin by observing that…]

[For whatever reasons we seem to be natural born imitators. Once we are aware of that fact, we are in a position to appreciate John’s exhortation to Gaius in verse 11.

That leads us to our next point…]

II. WE SHOULD IMITATE ONLY THE GOOD A. IN OUR TEXT, JOHN WHY…1. “He who does good is of God” a. The one who does good, truly and naturally, bears evidence that they have been born of God

cf. 1 John 5:18b. Such was the case of Demetrius, whose life bore testimony from all who knew him - 3 John 1:122. “He who does evil has not seen God” a. The one who consistently engages in evil demonstrates that he or she is has not seen God, and is in fact a child of the devil!
cf. 1 John 3:6; 1 John 3:10b. The implication seems to be that Diotrephes was demonstrating that he had not seen God

Who is a better role model for us? a. One whose life bears witness that they have come to know God, and are led by Him? b. Or one whose life demonstrates that despite their claims to the contrary they have yet to come to know God?

[So if by nature we must be imitators, then let us be selective in who we follow. Fortunately…]

III. WE HAVE MANY GOOD TO IMITATE A. WE CAN IMITATE DEITY…1. As Christ encouraged us to do, in showing kindness to Our enemies - Matthew 5:43-482. As Paul instructed the Ephesians to walk in love

Ephesians 5:1-23. What better example do we have, than that of God and Jesus Christ?

Indeed, some of the very titles we wear imply such imitation: a. Children of God b. Disciples of Jesus Christ
Do you seek to learn as much about God and Jesus as you do other role models?

Philemon 1:1-7; 3 John 1:5-8c. For women, there is the example of Dorcas
Acts 9:36; Acts 9:39d. For young men there is the example of Timothy
Philippians 2:19-223. This does not mean to preclude many fine Old Testament examples as well: Joseph, Daniel, Barzillai the Gileadite (an old man who helped David in his affliction - 2 Samuel 17:27-29; 2 Samuel 19:31-39) and many others

Indeed, the Scriptures are filled with many wonderful Examples worthy of our emulation!

Since it appears that we are creatures who will imitate something, let us make the choice to imitate the good! a. Only then do we have the hope of being “of God” b. Only then can we have a testimony like that of Demetrius, to which all bore witness – The only alternative is to imitate the evil, which prevents us from ever “seeing God”
We close by adding these words of the writer to the Hebrews:

3 John 1:12

3 John 1:123 John 1:12 δημητριωG1216 TO μεμαρτυρηταιG3140 [G5769] WITNESS IS BORN υποG5259 BY παντωνG3956 ALL καιG2532 AND υπG5259 BY αυτηςG846 ITSELF τηςG3588 THE αληθειαςG225 TRUTH καιG2532 AND ημειςG2249 WE δεG1161 ALSO μαρτυρουμενG3140 [G5719] BEAR WITNESS καιG2532 AND οιδατεG1492 [G5758] YE KNOW οτιG3754 ηG3588 THAT μαρτυριαG3141 WITNESS ημωνG2257 OUR αληθηςG227 TRUE εστινG2076 [G5748] IS good: Acts 10:22, Acts 22:12, 1 Thessalonians 4:12, 1 Timothy 3:7 and we: John 19:35, John 21:24 1 Samuel 2:24 - no good 1 Samuel 12:4 - General Acts 6:3 - honest 1 Corinthians 16:18 - therefore 2 Corinthians 6:8 - evil 1 Thessalonians 1:8 - in every 1 Timothy 5:10 - reported 1 Peter 5:12 - testifying 1 John 5:11 - this 3 John 1:6 - have borne witness of thy charity Revelation 1:2 - bare 3 John 1:12. This Demetrius is not found in any other place that I have seen. He was a disciple well spoken of by all who knew him. Of all, and of the truth itself. A man could have a good name without deserving it, but the report for Demetrius was a truthful one. John adds his testimony for the good name of this brother by saying we also bear record. It is probable that he was to be the bearer of this epistle. Demetrius hath the witness of all men (Dηmηtriτi memarturηtai hupo pantτn). Perfect passive indicative of martureτ, “it has been witnessed to Demetrius (dative case) by all.” We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon 1:24; Colossians 4:4; 2 Timothy 4:10), who has come back after his desertion or with the Ephesian silversmith (Acts 19:21 ff.), who may have been converted under John’s ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John’s warm commendation. ——————————————————————————– And of the truth itself (kai hupo autηs tηs alηtheias). A second commendation of Demetrius. It is possible, in view of 1 John 5:6 (the Spirit is the truth), that John means the Holy Spirit and not a mere personification of the truth. ——————————————————————————– Yea we also (kai hηmeis de). A third witness to Demetrius, that is John himself (literary plural). ——————————————————————————– Thou knowest (oidas). “The words in John 21:24 sound like an echo of this sentence” (Westcott). John knew Demetrius well in Ephesus.

3 John 1:13

3 John 1:133 John 1:13 πολλαG4183 MANY THINGS ειχονG2192 [G5707] I HAD γραφεινG1125 [G5721] TO WRITE αλλG235 BUT ουG3756 NOT θελωG2309 [G5719] I WILL διαG1223 WITH μελανοςG3188 INK καιG2532 AND καλαμουG2563 PEN σοιG4671 TO THEE γραψαιG1125 [G5658] TO WRITE 2 John 1:12 Acts 15:27 - who 3 John 1:13. This has the same meaning as 2 John 1:12. I had (eichon). Imperfect active of echτ, when I began to write (grapsai, ingressive aorist active infinitive of graphτ). ——————————————————————————– I am unwilling to write (ou thelτ graphein). “I do not wish to go on writing them.” ——————————————————————————– With ink and pen (dia melanos kai kalamou), “by means of (dia) black (ink) and reed (used as pen).” See 2 John 1:12 for melanos and Matthew 11:7 for kalamos, used for papyrus and parchment, as grapheion (a sharp stilus) for wax tablets.

3 John 1:14

3 John 1:143 John 1:14 ελπιζω G1679 [G5719] I HOPE δεG1161 BUT ευθεωςG2112 ιδειν G1492 [G5629] TO SEE σεG4571 THEE καιG2532 AND στομαG4750 MOUTH προςG4314 TO στομαG4750 MOUTH λαλησομεν G2980 [G5692] [G1 - 15] WE SHALL SPEAK ειρηνηG1515 PEACE σοιG4671 TO THEE ασπαζονται G782 [G5736] SALUTE σεG4571 THEE οιG3588 THE φιλοιG5384 FRIENDS ασπαζου G782 [G5737] SALUTE τουςG3588 THE φιλουςG5384 FRIENDS κατG2596 BY ονομαG3686 NAME face to face: Gr. mouth to mouth Peace: Genesis 43:23, Daniel 4:1, Galatians 5:16, Ephesians 6:23, 1 Peter 5:14 Our: Romans 16:10, Romans 16:11, *marg. friends: Instead of φιλοι and φιλους, friends, an appellation used no where else as a mutual address among Christians, several manuscripts read αδελφοι G80, and αδελφους G81, brethren. Greet: Romans 16:1-16 Matthew 10:12 - salute it Acts 15:23 - greeting Acts 23:26 - greeting 2 Corinthians 13:13 - General Philippians 2:24 - General Philippians 4:22 - the 1 Timothy 3:14 - hoping 2 Timothy 4:21 - and all Philemon 1:22 - for I trust 3 John 1:14. The usual friendly salutation from friends, just another affectionate title from the mind of the loving John. Greet the friends by name. This denotes a personal recognition of the faithful messengers who are coming to see the congregation. I hope (elpizτ) — We shall speak (lalηsomen). Literary plural really singular like elpizτ. ——————————————————————————– Face to face (stoma pros stoma). As in 2 John 1:12. ——————————————————————————– Peace to thee (eirηnη soi). Pax tibi like the Jewish greeting shalo4m (Luke 10:5; Luke 24:36; John 20:19; John 20:21). =—————————————————————————— The friends (hoi philoi). Those in Ephesus. ——————————————————————————– By name (kat’ onoma). John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John 10:3, the only other N.T. example of kat’ onoma). The idiom is common in the papyri letters (Deissmann, Light, etc., p. 193, note 21).

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