By Jason Jackson
How were some “fellow workers” (3 Jn. received who had a commendation from the apostle John? While the “beloved apostle” commended Gaius, who “received” the church workers, others were censured for snubbing their noses, and treating the endorsed Christians like itinerate church cons. The apostle had occasion to write about this “evil” (3 Jn. 11), having previously written to the church about their obligation (3 Jn. 8,9a). John elsewhere described the one who would “close up his heart” to a brother in Christ as a person lacking the love of God (1 Jn. 3:17). While he praised certain brethren for their loving support, Diotrephes, “who likes to put himself first, does not acknowledge our authority” (3 Jn. 9, ESV). Diotrephes’ conduct was not above scrutiny, however. One of the strongest censures in the New Testament was forthcoming, and divine providence saw the need to prepare and preserve a small letter that likely was written on a single piece of papyrus more than 1,900 years ago — 3 John. John’s commendation of certain preachers was disregarded, and Diotrephes dominated the situation through manipulation and deceit. D. Edmond Hiebert comments on 3 John 9 in the following way: “It apparently was a brief letter, now lost, requesting assistance for the missionaries being sent out by John. If so, it is not impossible that Diotrephes suppressed the letter” (The Epistles of John, Greenville: Bob Jones University Press, 1992, p. 336). Faithful brethren were deprived of needed help. Other faithful brethren were dispossessed of the blessings that come from supporting the Lord’s work. Why would Diotrephes reject a legitimate request by known brothers for the spreading of the gospel? Maybe the more appropriate question is this: Why was Diotrephes making unilateral decisions? Unscriptural terminology notwithstanding, W.H. Griffith Thomas made a valuable point when he wrote: “In some respects they [foreign missions] constitute a test of a clergyman’s [preacher’s] own spiritual life, because they show whether or not he has the genuine missionary spirit. It is an almost universal experience that there is no contradiction or incompatibility between interest in Home Missions and interest in Foreign Missions. The distinction thus drawn is merely one of convenience, because in the sight of God there can be no ‘Home’ or ‘Foreign’ work...It has been well and truly said that our greatest problem is not so much the ‘non-Church-going,’ as the ‘non-going Church,’ and it will probably be found in almost every instance that the extent and power of missionary work in a parish [congregation] will depend largely on the clergyman’s [preacher’s] own attitude to God’s great work of world-wide evangelization. It is unspeakably sad to contemplate the fact that there are still Churches where little or nothing seems to be done for Foreign Missions. It would be interesting, and perhaps spiritually significant, to discover what is collected each year in such churches for ‘Church Expenses,’ and how these expenses are made up. We happen to know two or three churches where one-tenth of every collection is devoted to the work of Foreign Missions, and we have yet to learn that these churches suffer financially or spiritually by putting God’s greatest enterprise first. Let every minister therefore settle it in his own heart that if missionary work is not of much interest to him he should carefully scrutinize his own spiritual life in the light of God’s Word...” (Ministerial Life and Work (1911), Grand Rapids: Baker, nd., p. 218). Diotrephes obviously needed to do some “careful scrutinization.” Other congregations had given in their poverty to brethren for physical needs in the first century (e.g., the Macedonians). Why would the apostle’s recommendation to support spiritual needs, i.e. preaching of the gospel, be discounted? Was Diotrephes so concerned about “the local work”? Pehaps he simply had not yet had the opportunity to instruct the apostle on “church autonomy” (see “Congregational Autonomy — Not a Shield for Error”)? John Stott was correct when he said: “To John the motives for governing the conduct of Diotrephes were neither theological, nor social, nor ecclesiastical, but moral. The root of the problem was sin” (The Epistles of John, Grand Rapids: Eerdmans, 1964, p. 226; emphasis added). As the facts began to circulate, what followed was predictable. Diotrephes attacked the messengers (see v. 10), thus misdirecting the attention from his own conduct. But John was not voicing his opinion, nor was he trying to intervene in matters of judgment. He laid down the moral principle, “Therefore we ought to support people like these, that we may be fellow workers for the truth” (3 Jn. 8; emphasis added). Ability and opportunity equals a moral obligation. Concerning the informative letter of the apostle, Hiebert noted, “In view of the self-seeking motive of Diotrephes just laid bare, it seems natural that he desired to establish the autonomy of his local church to enhance his own authority” (ibid., p. 337). In order to shore up his position, Diotrephes attempted to discredit those opposing him by “talking wicked nonsense.” He had a plan, and they were going to stick to it. “And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church” (3 Jn. 10). Attacks against sound men whose primary interest was in the gospel, John called evil. It was then, and it still is today. We do not know if Diotrephes repented. John determined that the church’s mission should not suffer at the hands of a domineering, self-centered man, and the public rebuke of Diotrephes was both right and necessary. Diotrephes’ blatant maneuvering and manipulation could not be hidden behind a misguided statement like, “You should have come to me privately.” John exposed the truth of the matter for the brethren to fairly consider.John also said, “I will bring up what he is doing” (v. 10). The facts will speak for themselves. The past actions of Diotrephes could not be explained away. A.T. Robertson once wrote an article on Diotrephes, and it was printed years ago by a denominational journal. He recalled: “The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper” (Word Pictures in the New Testament, vol. 6, Grand Rapids: Baker, 1933, p. 263). “The wicked flee when no one pursues, but the righteous are bold as a lion” (Prov. 28:1). Why would Diotrephes sever a relationship with one of the Lord’s closest companions? Why would he feel the need to “bad-mouth” the “apostle of love” whose only interests were in helping others? Only Diotrephes could answer those questions. Even more perplexing, why did the Lord broadcast to the world such a distasteful church problem? Because he loves us, and wants us to learn some lessons that have eternal consequences. Our motives must be sincere; our decisions scriptural. And our conduct is not exempt from righteous judgment. Scripture References 3 John 8; 3 John 11; 1 John 3:17; 3 John 9; John 9; 3 John 10; Proverbs 28:1
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There are so many churches today that it can be confusing to know what the Lord wills. We are interested only in being a member of the church that Jesus purchased with his own blood (Acts 20;28). We have no desire to be a part of or to promote any denomination. We are not interested in inventing our own faith or building our own religion.
True discipleship means abiding in the words of Jesus (John 8:31,32). The Lord says that God will uproot every tradition planted by men (Matthew 15:14). It does little good, then, to follow after contemporary, community churches that are patterned after modern, American culture rather than to follow what the Lord teaches in his Word. The church described in the New Testament uniquely belongs to the Lord Jesus Christ. Jesus is the head of his church (Ephesians 1:22,23) and the Savior of his body (Ephesians 5:23). None other can take his place or serve in his stead. “For no man can lay a foundation other than the one which is laid, which is Jesus Christ” (1 Corinthians 3:11). If one can set aside the teaching of the Lord to embrace popular thinking, one is really replacing the Lord’s way with self-made religion. When the Lord saves a penitent believer who has been immersed in the name of Jesus Christ for the forgiveness of his sins, he adds that person to his church (Acts 2:38-41,47). The Lord does not add him to any denomination. The New Testament never speaks of denominations or the concept of denominationalism. The Scriptures are not merely undenominational, they are anti-denominational, in that they speak against human traditions and the division that denominationalism tolerates. The church presented in the New Testament only knew one body, one faith, and one baptism (Ephesians 4:4,5). Those who hold to multiple bodies, multiple faiths, and multiple baptisms cannot “abide in” the words of the Lord Jesus but go beyond the teaching. The Christianity of the New Testament had only one gospel (Galatians 1:6-9). Some people today have deserted the purity of that one gospel for a hybrid version, blending some gospel with lots of popular thinking. To find the Lord’s church, we must return to the New Testament alone and follow the Lord’s teaching. All else is a plant that will be uprooted. Devadas Prakash Romans 1:16-17
James E. Farley Have you known people who you thought might never obey the gospel? Maybe they are family members, neighbors, or co-workers. Their lifestyles–and sometimes their open distain for the Truth–often cause us to say, “That person will never become a Christian!” Consider. Acts 6:7 gives us the “key” to church growth – at any place and at any time. The key is that the Word of God must increase. The result is the number of disciples will multiply. Notice the latter part of that verse: “…and a great company of the priests were obedient to the faith.” Think of the power of the gospel! Many religious leaders were converted to the way of the meek and lowly Jesus. If it happened then, it can happen today. The “key,” again, is an increase in “the seed” so that more “crop” will result. (Luke 8:11). Think of the power of the gospel when the church of Christ was established in the city of Corinth. (Acts 18). Paul was there for eighteen months preaching and teaching that Jesus is the Christ. Many of the Jews rejected the message, but “…Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.” (vs. 8). After a time, another ruler of the synagogue there opposed Paul, and the Jews rose up against the apostle. They “…brought him before the judgment-seat.” (vs. 12). That is, they took Paul to court, albeit on trumped up and obviously meaningless charges. It seems that a man named “Sosthenes, the ruler of the synagogue” was ring-leader of all this, for when the proconsul, Gallio, made them leave the court house, some took Sosthenes and “beat him before the judgment seat.” (vss. 12-17). Here was a man that many might have said, “He will never become a Christian; he is just too much against the Truth. Look what he did to Paul.” However, as we read 1 Corinthians 1:1, we are amazed: “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother …” The gospel is powerful; it can turn enemies of the cross into brethren! Paul was arrested and, eventually, taken to Rome as a prisoner. Many were evidently distressed over these matters, but Paul wrote about it with these words: “But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places …” (Philippians 1:12-13). He mentioned this point again at the end of the book. “Salute every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesar’s household.” (Philippians 4:21-22). Think of it! The power of the gospel to convert precious souls! The great power that is in God’s Word is seen clearly in the conversion of Paul himself. Saul of Tarsus was a self-proclaimed enemy of the cross. He was “exceedingly mad against” the church of our Lord. (Acts 26:11). He pursued them, arrested them, bound them, had them beaten, caused them to blaspheme, and killed them. All the while, he thought he was right. (Acts 7:58-60; 8:1, 3; 9:1-2; 22:3-5; 26:9-11; Galatians 1:13-14; etc.). Yet, we read from Acts chapters 9, 22, and 26 that this enemy of the Lord and of the Lord’s people was converted through the power of the gospel of Christ. It is no wonder he wrote as he did in Romans 1:16-17 and 1 Corinthians 1:18, 21. Do not give up on your friends and family members who have not yet submitted to Jesus’ way as right. Teach them and encourage them at every opportunity that you have. They may yet obey the gospel. In First John, the aged apostle writes that God is light, and that we must walk in the light if we are to have fellowship with God. He points out that we have all of the evidence we need to walk in the light in 1 John 1:2-3: the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. He continues in the following chapters to point out the things that are involved in walking in the light.
These include:
The question is how do we walk in the light? As pointed out above, John tells us what we must do in order to be children of God. It is easy to identify the things we must do, but it can sometimes be difficult to do those things. With that in mind, consider the following passage from Isaiah 55 that is crucial to walking in the light. 1 “Ho! Everyone who thirsts, Come to the waters; and you who have no money, Come, buy and eat. Yes, come, buy wine and milk without money and without price. 2 Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, And let your soul delight itself in abundance. 3 Incline your ear, and come to Me. Hear, and your soul shall live; and I will make an everlasting covenant with you – the sure mercies of David…6 Seek the Lord while He may be found, Call upon Him while He is near. 7 Let the wicked forsake his way, and the unrighteous man his thoughts; Let him return to the Lord, and He will have mercy on him; and to our God, for He will abundantly pardon. 8 “For My thoughts are not your thoughts, nor are your ways My ways,” says the Lord. 9 “For as the heavens are higher than the earth, so are My ways higher than your ways, And My thoughts than your thoughts.” In Isaiah 55, God speaks through the prophet relative to having the abundant life. (Isaiah 55:1-2). He makes it clear that we must seek the Lord and call upon Him in order to have the abundant life (Isaiah 55:6). In order to do this, we must turn from unrighteous thoughts and wicked ways by turning to God who will show mercy and pardon. (Isaiah 55:7). Immediately following these instructions, God says, “For My thoughts are not your thoughts, nor are your ways My ways,” says the Lord. “For as the heavens are higher than the earth, so are My ways higher than your ways, And My thoughts than your thoughts.” (Isaiah 55:8-9). So what is the point of Isaiah 55:8-9? Is it futile to seek the Lord and call on Him because He is so far above us? It is certainly true that God is higher than we are and beyond our ability to fully comprehend. There are certainly things about God we will never be able to know this side of eternity (cf Romans 11:33). Zophar, one of Job’s three “friends”, makes the following observation in Job 11:7-9: . We must never think that we have God figured out, or that God thinks like we do. We can never presume to bring God down to our level. But this still does not answer the question about the purpose of Isaiah 55:8-9. It is important to notice the preposition for in verse 8, which provides a connection to what has been previously stated about seeking the Lord and calling on His name. In order to do that, He says the wicked must forsake his way, and the unrighteous man his thoughts. In other words, we can no longer think and act like the world; we must think and act like God, whose thoughts and ways are higher than those of the world. That’s the very point John is making about walking in the light and not in darkness in First John. If we truly are the children of God and not children of the devil, our thoughts and ways will be like God’s thoughts and way. Consider some of the things that are involved in thinking and acting like God. God hates sin (Deuteronomy 16:22; Proverbs 6:16-19). If we are the children of God and walk in the light, we will have the same attitude toward sin that God has. We will hate sin just as God hates sin. God hates divorce (Malachi 2:16). Society in general places no stigma on divorce. But God is the same today as He was in the days of Malachi (Hebrews 13:8). If we are the children of God, our thoughts on divorce will be the same as God’s thoughts. God loves the lost (Titus 2:11; 2 Peter 3:9). As the children of God, we must have the same attitude toward the lost that God has and put forth the effort to teach them (cf Romans 1:15; 10:1-2; 2 Timothy 2:2; 4:2). God commands obedience to His word (Isaiah 66:2; 1 John 2:3; 3:7; 5:3). As the children of God, we will align our thoughts and ways with God’s thoughts and ways that we might walk in a way that is pleasing to Him. In Isaiah 55, God offers an abundant life. In John 10, Jesus tells us He came so that we might have life, and…have it more abundantly. Are we the children of God enjoying the abundant life? In Isaiah 55, God says we must think and act like God in order to have the abundant life. John fills in the details about how to think and act like God in First John. Jesus accused the Pharisees of being the children of the devil because they thought and acted like the devil (John 8:39-46). Conversely, if we are the children of God, we will think and act like God (John 8:47). The attributes of the Father will be seen in us as His children. This can only be achieved if we walk in the light as He is in the light (1 John 1:7). Kerry Arnold Jonathan Perz
How much do you appreciate the truth? The truth is easy to hear when it is flattering, encouraging, and uplifting. However, the truth can sometimes hurt. Do you always desire the truth from those around you, regardless of whether it is favorable or not? Do you always demand the truth from those who preach and teach the gospel of Christ? The truth pleased the rich young ruler until Jesus told him the one thing he lacked (Mark 10:17-22). Some would call such a declaration of truth unloving, but the Spirit called it love (note verse 21). How do we feel when someone courageously and honestly points out our shortcomings (Prov. 27:6)? Some of the Jews who heard Peter on Pentecost appreciated the truth, though it indicted them. They chose repentance and baptism (Acts 2:36-40). Whereas, those Jews who heard Stephen speak that same truth hated what was spoken. They responded by stoning Stephen to death (Acts 7:54-60). How do we respond to the truth? The Galatians loved the apostle Paul—so much that at one point they were willing to pluck out their own eyes and give them to Paul. However, in the very next verse, Paul was compelled to ask if he had become their enemy because he told them the truth (Gal. 4:14-16). Do we despise those who tell us what we need to hear? Simply stated, unless we have a love of the truth, we will never appreciate the truths that hurt (2 Thess. 2:10-12). Unless we are willing to accept painful truths, we cannot know the sanctifying power of truth (John 17:17). Unless we obey the truth, we will be condemned (Rom. 2:8). How much do you appreciate truth? The answer is painfully obvious when we are confronted with agonizing truths that require change in our lives. Change hurts, but the truth saves. How will you respond the next time you are confronted with the truth? |
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