3 John 1:1-14 - Homiletics

An apostolic pastoral to a Christian man.

We have here another price, less fragment, giving us a glimpse into the actual Church life of the first century, and of the Christian deeds and difficulties of one of its honoured members. We have no other inspired letter to a private Church member. This serves a double purpose. It enables us to picture, in outline, Gains, with his Christian work, his character, and his trials. It enables us also to picture a Church as to its fellowship, its constitution, and its work. Gains was a member of a Christian Church ( 3 John 1:9 , τῇ ἐκκλησίᾳ ), though we do not know of which. He was, apparently, one of St. John's own spiritual children (verse 4, τὰ ἐμὰ τέκνα ), who gave the apostle unfeigned joy (verse 3), as, beholding his steadfast grasp of the truth (verse 3) and his upright walk, he regarded this as the greatest gift of God's grace (verse 4) he could desire to receive. His reputation was so well maintained (verse 6) that the apostle felt sure enough of his true spiritual prosperity to warrant him in cherishing the wish that he might make as much progress and be in as good health in a worldly as he was in a religious point of view (verse 2). Gaius was not only a helper of his own Church, but a lover of the brethren, even though they might be strangers to him (verse 5, Greek); for when men had gone forth among the Gentiles, taking nothing from them, and had spread abroad the Name (verse 7), it was the delight of Gaius to help such forward on their journey (verse 6). Still, his work was not easy. Diotrephes, who loved office, was probably jealous of the influence which Gains had acquired by his unambitious service (verses 5-9); so that John takes occasion to assure Gaius that what he has done he has well done (verse 5), and that when he (the apostle) next visits the Church, he will put Diotrephes to shame (verse 10). It is interesting to note that here, as in his Second Epistle, he speaks of himself as "the elder" (verse 1). The various expressions in the letter which touch upon the Church life of those days, do, when gathered up and set in order, put before us a Church picture unique in the New Testament writings.

I. THERE IS A DISTINCT CHURCH HERE SPECIFIED OVER WHICH THE APOSTLE JOHN HAD SOME OVERSIGHT . We have before remarked (homily on 2 John) that the apostles' range of superintendence was much wider than that of those who were only presbyters or bishops, or overseers (see Bishop Lightfoot, 'Ep. Philippians'). Yet in reference to specific Churches, or individuals in them, it is as presbyter that he writes (verse 1). That there is a distinct Church, to which Gaius belonged, is clear from verses 9 and 10. The conception of one vast territorial Church does not belong to the New Testament books—"the Churches of Galatia" ( Galatians 1:1 ); "the Church at Ephesus" ( Revelation 2:1 ), etc.

II. THE MEMBERS OF THIS CHURCH WERE UNITED IN A HOLY FELLOWSHIP , AND RECEIVED EACH OTHER IN CHRIST 'S NAME . (Verse 8; Romans 14:1 .) They met together and received reports of faithful Christian service (verse 6), and were addressed as a community by the apostle (verse 9).

III. THIS CHURCH HAD A SELF - ACTING CONSTITUTION . (Verses 9, 10.) This Diotrephes, who loved to have the pre-eminence, and to exercise the power of casting men out of the Church, is one whose lordly ambition is evidently overriding all, and even defying the apostle himself. Evidently this is abnormal. It will be brought to an end. Why? Because the authority of a Church can only be exercised by the Church itself, and cannot be delegated to or usurped by another without a gross invasion of the rights of the Christian priesthood. Of this, more further on. Just now let us observe that the precepts laid down to Churches are such that they cannot be carried out if the Church allows its authority to slip from itself ( 1 Corinthians 5:1-13 ), or if out of any temporal consideration whatever it allows its movements to be regulated by an outer and alien power.

IV. THE OBJECTS SET BEFORE THIS CHURCH ARE CLEAR AND DEFINITE . (Verse 8.) "That we may be fellow-workers with the truth." It is assumed here that the Church is composed of such as believe and know and exemplify the truth as it is in Jesus. [Though there is no allusion in this letter either to Jesus Christ or to the gospel, yet the phrase, "the truth," bears no uncertain meaning when it comes from John's pen.] These, and these alone, can be fellow-workers therewith. The aim of a Church in its fellowship is not only mutual sympathy, common worship, or the building up of itself from the families of its members. All these are necessary, but these necessary things are not all. The Church is for the diffusion of the truth far and wide. It is bound to send forth men who shall go out among the Gentiles for the sake of the Name, like those to whom Gaius was so conspicuous a friend; yea, and to set forward such on their journey "worthily of God." We gather from the letter that Gains took such a task upon himself, because Diotrephes would not allow it to be done, but that properly the Church ought to have done it, and not have suffered the whole weight to rest on the shoulders of one man (cf. verses 5-10). They should have been sustained by the Church from which they went out ἐξῆλθον .

V. THIS CHURCH HAD TO BEAR A SORE TRIAL THROUGH UNSANCTIFIED HUMAN AMBITION . In the preceding Epistle the "advance" man προάγων is the bane of the Church. Here the ambitious man φιλοπρωτεύων is such. This spirit showed itself very early among the disciples, and was severely rebuked by the Lord Jesus ( Matthew 18:1-4 ). From no other external cause, perhaps, has the Church had to suffer so much as from this. Let the sad and sorry story of Church history be unfolded, and it will tell us a thousand times over that unholy ambition is the bane of the Church. The latest form of it is "papal infallibility." Priestly assumptions are crippling Churches and ruining souls. Lord-deacons and lordly pastors are a Church's bane. A true and healthy Church life is the analogue of a true and healthy bodily life, where every member fulfils its own functions, and no one interferes with that of another.

VI. THOUGH SOME MEMBERS MAY HINDER AND DISCREDIT A CHURCH , YET THERE ARE OTHERS WHO TRULY HELP AND HONOUR IT . Men like Caius and Demetrius abound. They are a Church's honour and joy. It is very likely that, owing to their unambitious and unpretending worth, they seldom come to the front, unless compelled by circumstances so to do; but their loyalty to the truth, their holy lives, their kindliness and steadfastness, are the honour of the Churches, and the glory of Christ. Doubtless, the "world" will talk more about one Diotrephes than about twelve men like Caius, and be well pleased to do so. But "the Lord knoweth them that are his."

VII. WHATEVER AND WHEREVER A CHURCH MAY BE , IT IS FOR EACH INDIVIDUAL TO BEAR IN MIND HIS OWN PERSONAL RELATIONS WITH GOD , AND TO ACT ACCORDINGLY . (Verses 11, 12.) Connection with the holiest Church in the world cannot save us.

Association with the most imperfect Church in Christendom cannot hinder our salvation, unless we allow it to do so; in which case, the fault will be our own. Religion is a matter between the soul and God. Strictly so. The question is—Are we born of God? Are we in Christ? Is Christ in us, the Hope of glory? And the proof of this lies, not in Church membership, but in the life, and in the life alone. Church membership may be of great service. The fact that it may be made too much of is no argument against it. But ever, ever let us remember that we may be in a Church yet not in the Church. If we are not in Christ, we are not in the Church. If we are in Christ by a living faith, we are in his true Church, by a right which none can disprove, and which no one ought ever to dispute.