3Jo 13-14 | KingComments | STEP | . When John has told Gaius what he would do well, he involves himself in the exhortation by speaking of “we”. He, John, ought to receive them like every other believer who has gone forth for the Name. In this way he shows that he not only tells the other person to do something, but he himself does it too in practice. He gives the good example. That is the best way to encourage one another in practical love. This exhortation forms an enormous contrast with the previous letter, wherein you were told that the least involvement in the advancement of a false doctrine causes you to have fellowship with evil works. By supporting believers who preach God’s Word, in a practical way you become ‘a fellow worker with the truth’. In that way each person, including you, has an own place and function in the advancement of the truth. This is how the Philippians became fellow workers of the gospel through the gift that they sent to the apostle ( ). They probably were no evangelists, but they cooperated with that work, for without their support the work could not be continued. He who works and he who supports receive the same reward from the Lord ( ). . Gaius needs this encouragement because there is some Diotrephes in the church. Because the church is responsible for what happens in its midst, John “wrote something to the church”. That letter in which he writes about receiving those who preach the truth is anyway not written to Diotrephes, although he wanted to be the head of the church. The letter that John Gaius refers to has not been preserved for us. Diotrephes is someone who ‘loves to have the preeminence among them’ ( ), but does not do that the way the Lord instructs us to. Loving to have the preeminence or loving to be the first is an evil that hides in us all. The Lord indicates with the example of the foot washing how He is and how He wants us, who call Him Master and Lord, to be ( ). Diotrephes loves to be the first. He acts out of love for taking sides and his own honor which is therefore fully in contrast with the mind of the Lord Jesus ( ). He even goes that far that he does not receive the apostles. According to the first letter it is a sign that he is not of God, for he who is of God, hears the apostles ( ). This person Diotrephes loves to have the preeminence in influence and authority and therefore he puts himself above the believers. There is no reason to assume that he in a way adheres to anti-Christian doctrines. The important thing for him is himself. It is interesting to see that there are person in the Bible with names that indicate a rank order. In that way there is mention of a ‘brother named Quartus’ (means ‘fourth’, ), one called ‘Tertius’ (means ‘third’, ) and one called ‘Secundus’ (means ‘second’, ). However, a person by the name of ‘Primus’ (‘first’) is not to be found. That name is only to be ascribed to the Lord Jesus, for He is the One Who in all things has the first place ( ). Diotrephes arrogates this place to himself. He “loves to be the first”. The contrast between Gaius and Diotrephes is great. Gaius walks in truth and love, loves the brethren and he even serves strangers. Diotrephes walks in pride, loves himself and hates servants who bring God’s truth. Both of them are in the same church. How often this situation has already repeated itself in the history of Christianity! . John informs Gaius about some things concerning Diotrephes. He says that Diotrephes will experience the power of the apostle. This is not a way for John to make an impact. He will act with apostolic authority. He does not arrogate himself to put things in order by a command. Everything that John does is drawing the attention to the truth, even when a woman is concerned, like in his second letter. He will confront Diotrephes with “his deeds” that are in contrast with the truth. The whole issue about whether or not receiving preachers is actually only determined by the doctrine that they bring. Do they not bring the truth? Then do not greet them. Do they bring the truth? Then receive them, in spite of all the Diotrephesses in the world. Besides the fact that Diotrephes does evil works, he also talks nonsense. His “wicked words” are senseless, they have no ground at all. They are expressed in a wicked mind and are evil of contents. He does not use only words. Out of his practices it seems that he is an evil man. He does not want to have anything to do with true servants, for he sees them as a threat for his own position. Therefore he refuses to accept their message and in that way also their Sender. He rejects them. He regards himself highly and despises others. He is like the one who starts to beat his fellow slaves ( ). The man may probably have had a good start, but later he became an enemy of God’s work and therefore of Christ. He cannot stand to see another person get more honor than he himself. This is what happened to king Saul too ( ). As a real sect leader he and he alone determines that no one is allowed to receive the true servant of God. Diotrephes seems to have taken in such a dominant position, that he independently throws everyone out of the church who does not agree to his policy and is disobedient to his commandment not to receive the brethren. To be thrown out of the church means to be refused access to the local church, for no one can remove another from the body of Christ. Diotrephes has declared himself a dictator who sustains his power by intimidating the members of the church. What do they have to do with strange and probably less intelligent brethren? He is there anyway? However, when a person brings the truth, we are to receive him. It is even very important that we listen to different brothers and to hear the Word from them. Each brother is limited and one-sided. The church is not served when it always has to listen or wants to listen to one and the same person only. There are to be possibilities for exercising different gifts. . After portraying the situation with regard to Diotrephes and towards the total lack of love with Diotrephes, it must have been alleviating for the suffering that Gaius had to endure, John again addresses him with ‘beloved’. John appeals to him not to imitate “what is evil”, but in contrast with that to follow “what is good” ( ). We are to overcome evil with good ( ). What is evil is presented in Diotrephes in the previous verses, what is good is presented in Demetrius in the following verse. In the second part of you hear again the absolute language of John. Although we have to do with a poor travelling brother, the point is when he “does good”, if that is his characteristic, then it means that he has new life and he is of God. The same goes for doing evil. “The one who does evil” and walks in an evil way has no fellowship with God, although he has the preeminent place in the church or when he claims that to himself, like Diotrephes. . John draws Gaius’ attention to Demetrius. Demetrius seems to be one of the travelling brethren. He may probably be the person who came to deliver the testimony to John, regarding Gaius and the church. He also proclaims the truth. He has a good testimony, not only from the believers, but also from those who are outside ( ). The word “all” actually may refer to both believers and unbelievers (cf. ). He has two kinds of witnesses: all people who know him, and the truth. The truth is as it were a person. The fruit of his service testifies that he has brought the truth. His life is a continual expression of the truth. When someone looked at Demetrius and then at the truth, he saw that what Demetrius did met with what the truth prescribes. Also John testifies of him, as an emphasis of the previous testimonies. He presumes that Gaius will accept his testimony as truthful and not as untruthful or that he would reject it as insignificant. . Just like he did in the second letter John concludes this writing with a personal note. He does not want to write him only, but he hopes to meet Gaius soon and then talk with him further. Talking with one another is the best way to have fellowship. Whatever means we may use to have contact (paper, telephone, e-mail etc.), it is not the real substitution for the face to face contact. It is sad when in a local church the disagreements are being dealt with through letters by email and not by a face to face conversation. . His wish to Gaius “peace [be] to you” is extra necessary in this church where Diotrephes is active and where there must have been great discontent. Nevertheless it is still possible to have personal peace in the heart in such a situation ( ). This does not mean that there is some indifference with regard to a person like Diotrephes, but a confidence in God that He at His time (here by the coming of John) will make an end to that situation. John calls the brethren here “friends”. This is how the Lord has called His disciples ( ; cf. ; ). It expresses an intimate relation and affection. In German the word for hospitality is ‘Gastfreundschaft’, which literally means ‘guest friendship’ which contains the word ‘friendship’. Hospitality makes friends out of brothers. Friendship relationships come into being. There are friends with John and there are friends with Gaius. Those friends do not form an impersonal group, but there is a special bond with each of them. You know friends “by name”. That expression only appears once more in John 10, where you read that the Lord Jesus knows His sheep “by name” ( ). In this you see John obviously is a good imitator of the good Shepherd. While John has ended his second letter with a family greeting, he ends this third letter with a greeting of friends. Now read 3 John 1:8-15 again. Reflection: Which characteristics does Diotrephes have and which does Demetrius have?

‏ 3 John 13-14

Diotrephes, Demetrius and the Friends

3Jn 1:8. When John has told Gaius what he would do well, he involves himself in the exhortation by speaking of “we”. He, John, ought to receive them like every other believer who has gone forth for the Name. In this way he shows that he not only tells the other person to do something, but he himself does it too in practice. He gives the good example. That is the best way to encourage one another in practical love. This exhortation forms an enormous contrast with the previous letter, wherein you were told that the least involvement in the advancement of a false doctrine causes you to have fellowship with evil works.

By supporting believers who preach God’s Word, in a practical way you become ‘a fellow worker with the truth’. In that way each person, including you, has an own place and function in the advancement of the truth. This is how the Philippians became fellow workers of the gospel through the gift that they sent to the apostle (Phil 1:5 ; Phil 4:15). They probably were no evangelists, but they cooperated with that work, for without their support the work could not be continued. He who works and he who supports receive the same reward from the Lord (Mt 10:41).

3Jn 1:9. Gaius needs this encouragement because there is some Diotrephes in the church. Because the church is responsible for what happens in its midst, John “wrote something to the church”. That letter in which he writes about receiving those who preach the truth is anyway not written to Diotrephes, although he wanted to be the head of the church. The letter that John Gaius refers to has not been preserved for us.

Diotrephes is someone who ‘loves to have the preeminence among them’ (Mt 20:26), but does not do that the way the Lord instructs us to. Loving to have the preeminence or loving to be the first is an evil that hides in us all. The Lord indicates with the example of the foot washing how He is and how He wants us, who call Him Master and Lord, to be (Jn 13:1-20).

Diotrephes loves to be the first. He acts out of love for taking sides and his own honor which is therefore fully in contrast with the mind of the Lord Jesus (Phil 2:3-4). He even goes that far that he does not receive the apostles. According to the first letter it is a sign that he is not of God, for he who is of God, hears the apostles (1Jn 4:6). This person Diotrephes loves to have the preeminence in influence and authority and therefore he puts himself above the believers. There is no reason to assume that he in a way adheres to anti-Christian doctrines. The important thing for him is himself.

It is interesting to see that there are person in the Bible with names that indicate a rank order. In that way there is mention of a ‘brother named Quartus’ (means ‘fourth’, Rom 16:23), one called ‘Tertius’ (means ‘third’, Rom 16:22) and one called ‘Secundus’ (means ‘second’, Acts 20:4). However, a person by the name of ‘Primus’ (‘first’) is not to be found. That name is only to be ascribed to the Lord Jesus, for He is the One Who in all things has the first place (Col 1:18). Diotrephes arrogates this place to himself. He “loves to be the first”.

The contrast between Gaius and Diotrephes is great. Gaius walks in truth and love, loves the brethren and he even serves strangers. Diotrephes walks in pride, loves himself and hates servants who bring God’s truth. Both of them are in the same church. How often this situation has already repeated itself in the history of Christianity!

3Jn 1:10. John informs Gaius about some things concerning Diotrephes. He says that Diotrephes will experience the power of the apostle. This is not a way for John to make an impact. He will act with apostolic authority. He does not arrogate himself to put things in order by a command. Everything that John does is drawing the attention to the truth, even when a woman is concerned, like in his second letter.

He will confront Diotrephes with “his deeds” that are in contrast with the truth. The whole issue about whether or not receiving preachers is actually only determined by the doctrine that they bring. Do they not bring the truth? Then do not greet them. Do they bring the truth? Then receive them, in spite of all the Diotrephesses in the world.

Besides the fact that Diotrephes does evil works, he also talks nonsense. His “wicked words” are senseless, they have no ground at all. They are expressed in a wicked mind and are evil of contents.

He does not use only words. Out of his practices it seems that he is an evil man. He does not want to have anything to do with true servants, for he sees them as a threat for his own position. Therefore he refuses to accept their message and in that way also their Sender. He rejects them. He regards himself highly and despises others. He is like the one who starts to beat his fellow slaves (Mt 24:49). The man may probably have had a good start, but later he became an enemy of God’s work and therefore of Christ. He cannot stand to see another person get more honor than he himself. This is what happened to king Saul too (1Sam 18:6-9).

As a real sect leader he and he alone determines that no one is allowed to receive the true servant of God. Diotrephes seems to have taken in such a dominant position, that he independently throws everyone out of the church who does not agree to his policy and is disobedient to his commandment not to receive the brethren. To be thrown out of the church means to be refused access to the local church, for no one can remove another from the body of Christ.

Diotrephes has declared himself a dictator who sustains his power by intimidating the members of the church. What do they have to do with strange and probably less intelligent brethren? He is there anyway?

However, when a person brings the truth, we are to receive him. It is even very important that we listen to different brothers and to hear the Word from them. Each brother is limited and one-sided. The church is not served when it always has to listen or wants to listen to one and the same person only. There are to be possibilities for exercising different gifts.

3Jn 1:11. After portraying the situation with regard to Diotrephes and towards the total lack of love with Diotrephes, it must have been alleviating for the suffering that Gaius had to endure, John again addresses him with ‘beloved’. John appeals to him not to imitate “what is evil”, but in contrast with that to follow “what is good” (1Pet 2:21). We are to overcome evil with good (Rom 12:21). What is evil is presented in Diotrephes in the previous verses, what is good is presented in Demetrius in the following verse.

In the second part of 3Jn 1:11 you hear again the absolute language of John. Although we have to do with a poor travelling brother, the point is when he “does good”, if that is his characteristic, then it means that he has new life and he is of God. The same goes for doing evil. “The one who does evil” and walks in an evil way has no fellowship with God, although he has the preeminent place in the church or when he claims that to himself, like Diotrephes.

3Jn 1:12. John draws Gaius’ attention to Demetrius. Demetrius seems to be one of the travelling brethren. He may probably be the person who came to deliver the testimony to John, regarding Gaius and the church. He also proclaims the truth. He has a good testimony, not only from the believers, but also from those who are outside (1Tim 3:7). The word “all” actually may refer to both believers and unbelievers (cf. 1Thes 1:8). He has two kinds of witnesses: all people who know him, and the truth. The truth is as it were a person.

The fruit of his service testifies that he has brought the truth. His life is a continual expression of the truth. When someone looked at Demetrius and then at the truth, he saw that what Demetrius did met with what the truth prescribes. Also John testifies of him, as an emphasis of the previous testimonies. He presumes that Gaius will accept his testimony as truthful and not as untruthful or that he would reject it as insignificant.

3Jn 1:13-14. Just like he did in the second letter John concludes this writing with a personal note. He does not want to write him only, but he hopes to meet Gaius soon and then talk with him further. Talking with one another is the best way to have fellowship. Whatever means we may use to have contact (paper, telephone, e-mail etc.), it is not the real substitution for the face to face contact. It is sad when in a local church the disagreements are being dealt with through letters by email and not by a face to face conversation.

3Jn 1:15. His wish to Gaius “peace [be] to you” is extra necessary in this church where Diotrephes is active and where there must have been great discontent. Nevertheless it is still possible to have personal peace in the heart in such a situation (Jn 14:27 ; Jn 20:19 ; 26). This does not mean that there is some indifference with regard to a person like Diotrephes, but a confidence in God that He at His time (here by the coming of John) will make an end to that situation.

John calls the brethren here “friends”. This is how the Lord has called His disciples (Jn 15:13-15; cf. Jn 11:11; Acts 27:3). It expresses an intimate relation and affection. In German the word for hospitality is ‘Gastfreundschaft’, which literally means ‘guest friendship’ which contains the word ‘friendship’. Hospitality makes friends out of brothers. Friendship relationships come into being.

There are friends with John and there are friends with Gaius. Those friends do not form an impersonal group, but there is a special bond with each of them. You know friends “by name”. That expression only appears once more in John 10, where you read that the Lord Jesus knows His sheep “by name” (Jn 10:3). In this you see John obviously is a good imitator of the good Shepherd.

While John has ended his second letter with a family greeting, he ends this third letter with a greeting of friends.

Now read 3 John 1:8-15 again.

Reflection: Which characteristics does Diotrephes have and which does Demetrius have?