Coworkers with the Truth

                                    Sunday School Lesson

                                            

Lesson: III John 1:1-14;
                                                                                         
Golden Text: “We therefore ought to receive such, that we might be fellowhelpers to the truth” (III John 1:8).
I.  INTRODUCTION.  Loving other believers is a priority for God’s church.  However, love must be discerning because there are deceivers outside the church who want to lead believers astray from God’s truth.  Our lesson this week is the complete Book of Third John.  This letter gives us an important glimpse into the life of the early church.  It is addressed to Gaius, no doubt a prominent Christian in one of the churches.  John writes about the need for showing hospitality to traveling preachers and other believers.  He also warns against a would-be church dictator named Diotrephes, and teaches that when we demonstrate love and care for others, we may face opposition even from within the church.  But if that occurs we should never cease being coworkers in the truth.

II. BACKGROUND FOR THE LESSON.  During the days of the early church, leaders traveled from town to town helping to establish new congregations.  They depended on the hospitality of fellow believers.  Gaius, to whom the letter was addressed, was a believer who welcomed these church leaders into his home.  However, while complimenting Gaius, John rebuked Diotrephes who not only refused to offer hospitality, but he set himself up as a church boss.  Pride disqualified him from being a real church leader.

III. JOHN’S COMMENDATION (III John 1:1-8 ) 

A. John’s greeting (III John 1:1).  Our first verse says “The elder unto the wellbeloved Gaius, whom I love in the truth.”  The apostle John calls himself “The elder” as he also does in II John.  Some have suggested that the writer of both II John and III John was a certain John the elder, and not John the apostle.  However, comparing these epistles with I John and John’s Gospel makes it clear that the same person wrote all of these books.  It’s not unusual that the apostle John would call Himself an elder for at least two reasons.  First, he was very old at this time, which is one meaning of the word “elder” in the New Testament (see I timothy 5:1).  Second, as a church leader he could appropriately be called an elder, just as Peter was (see I Peter 5:1).  We should also be mindful that in a personal letter like this one, it doesn’t seem out of place for a man of John’s age and spiritual leadership to refer to himself as an elder, stressing his spiritual maturity.  John wrote this letter to “the wellbeloved Gaius.”  Since there are several men in the New Testament with this name (see Acts 19:29; 20:4; Romans 1:23; I Corinthians 1:14), we can’t be sure whether it was one of these men or another with the same name.  “Gaius” was a common Roman name.  John addressed “Gaius” as “the wellbeloved” or literally “the beloved.”  To be known by such a title spoke well of one’s reputation.  This title also indicated that the whole Christian community held Gaius in high esteem.  John added his own feelings about Gaius when he said “whom I love in the truth.”  He was someone who John loved dearly.  It’s possible that Gaius had shared his home and hospitality with John at some time during John’s travels.  If so, John would’ve appreciated his actions, because travelling preachers depended on expressions of hospitality to survive (see Matthew 10:7-16).  Here “the truth” refers to the gospel of Jesus Christ which binds all believers together.
B. John’s desire (III John 1:2).  In this verse John continued to say to Gaius “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.”  Again, showing his love for Gaius, John referred to him as “Beloved.”  Then the apostle said that “above all things” or in all things, his desire for Gaius was that “thou mayest prosper and be in health, even as thy soul prospereth.”  John wished prosperity and health in all areas of Gaius’s life.  The remarkable thing about John’s desire for him was that he made Gaius’s spiritual health the standard for measuring his material and physical welfare.  The words “even as thy soul prospereth” indicate that Gaius had already reached a spiritual level most Christians were trying to reach.  Note:  Even in this wish for his physical and material prosperity there lies a commendation for his spiritual stature.  How many of us have ever had people say to us, “I hope you are doing as well physically as you are spiritually”?  Earthly wealth and health are not to be despised, but they must be secondary to godliness.
C. John’s joy (III John 1:3-4). 
1. (vs. 3).  John went on to say “For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.”  John could speak of Gaius’s prosperous soul or spiritual development because he had heard reports that he “walkest in the truth.”  In other words, Gaius not only believed the true doctrine, he also practiced it.  The word “walkest”or walking is in the present tense indicating that it was a habit for Gaius to apply the truth in his life.  The reports about Gaius and his successful walk with the Lord came to John from “the brethren” who were fellow believers, most likely travelling teachers or missionaries who had encountered Gaius in their travels and were impressed with his godly behavior.  These fellow believers “testified of the truth that was in” Gaius.  In other words, they told John that Gaius was faithful to the truth of God’s Word because his life reflected it.  The phrase “For I rejoiced greatly” means that John was tremendously overjoyed when these brethren reported to him that Gaius was walking in the truth.
2. (vs. 4).  In this verse John says “I have no greater joy than to hear that my children walk in truth.”  There was no greater joy for John than hearing that his “children walk in truth.”  The term “children” probably refers to those who were converted through John’s witness.  Gaius was one of these.  The aging apostle John had seen him mature and now he was carrying the Christian torch wonderfully.  This no doubt assured John that his ministry had not been in vain and that the gospel was producing fruit.  Note:  We should learn from John whose greatest delight was to hear favorable reports about other believers.  The church today has too many who get their greatest joy from hearing and spreading reports of Christians’ faults or failures.  Negative news does not strengthen the church; instead it drives wedges and discourages Christians as well as discrediting the body of Christ in the eyes of unbelievers.
D. John’s encouragement (III John 1:5-8). 
1. (vs. 5).  Here John writes “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers.”  The phrase “Beloved, thou doest faithfully whatsoever thou doest” was meant to encourage Gaius for the support and aid he gave to “the brethren, and to strangers.”  There were some in the church who were not hospitable (see III John 1:9) so Gaius probably needed to be reassured that he was doing a faithful thing and making a valuable contribution to the work of Christ.  Both terms “brethren” and “strangers” refer to the same group, Christian brothers, but who were strangers to Gaius.  In the next verse we learn that they were travelling teachers or preachers who had stopped at the church to which Gaius belonged and he had opened his home to them.  It’s still a blessing to offer hospitality to visiting teachers and evangelists.
2. (vs. 6).  John continued to say “Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well.”  The phrase “Which have borne witness of thy charity before the church” refers to back to the travelling Christian brethren and strangers mentioned in verse 5.  John said that once these missionaries had returned to him, they had “borne witness” or reported “before the church” or publicly, Gaius’s expression of “charity” or love.  This love was expressed in the way he provided for these travelling believers.  Note:  The travelling Christian workers probably had reported on their tour at a church gathering, just as Paul and Barnabas did at Antioch (see Acts 14:27).  These traveling Christians upon returning from their mission, had singled out Gaius as a man who knew how to apply Christian love “in deed and in truth” (see I John 3:18).  The reference to the “church” should be understood as an assembly of believers in a particular location.  In this case probably Ephesus.  Church buildings didn’t come into existence until long after the New Testament period.  Nevertheless, these missionaries publicly affirmed Gaius’s love toward them.  The phrase “whom if thou bring forward on their journey” seems to indicate that these teachers and evangelists, all missionaries, were leaving on another mission (see Romans 15:24; I Corinthians 16:6) and John was urging Gaius to continue his good deeds toward them.  This included more than just hospitality in his home or going a short distance with them when they left.  It also included supporting them with the necessities for travel---financial support, as well as food, lodging, and fellowship.  Gaius was to send these missionaries on their way “after a godly sort” which means “worthy of God.”  Gaius was to treat God’s servants just as he would treat God (see Matthew 10:40).  John said that if Gaius treated these travelling brethren and strangers as he would treat God, “thou shalt do well.”  In other words, whatever Gaius did for these missionaries would be a good thing, and pleasing to God.
3. (vs. 7).  John went on to say “Because that for his name's sake they went forth, taking nothing of the Gentiles.”  The word “Because” leads into two reasons why John believed these missionaries deserved this loving treatment.  First, it was because they “went forth” or continued on their missionary work “for his name's sake.”  The name they represented was Christ’s.  As they made Him known through their witnessing, it was only proper that other believers help them in prayer and material support.  The second reason they deserved to be treated lovingly was because they were “taking nothing of the Gentiles.”  Here the word “Gentiles” refers to unbelieving pagans (idol worshipers), or non-Christians.  Just as there are in our day, in John’s time there were religious hucksters who took money wherever they could get it to use for their own gods.  But those preaching the gospel should receive their support from God’s people and not unbelievers (see Luke 10:7; I Corinthians 9:14; II Corinthians 11:7-9; Philippians 4:15-17).  Christian causes should be supported by Christians.  Let’s not allow our stinginess to drive God’s servants into the temptation of depending on the world and compromising their testimony.  Note:  Jesus never intended for the gospel to be supported by non-believers.  When He sent out the Twelve and the Seventy, He instructed them not to take provisions but to rely on the hospitality of those who accepted their message (see Matthew 10:7-14; Luke 10:3-11).  John here upheld the principle that God’s work should be supported by God’s people.  We should not ask the world we are trying to win to pay for preaching the gospel to them.
4. (vs. 8).  Considering everything that he had just written John concluded in this verse that “We therefore ought to receive such, that we might be fellowhelpers to the truth.”  In the Greek, the pronoun “We” emphasizes the contrast between believers and unbelievers or Gentiles.  As believers we should “receive such” which refers to those who preach and teach God’s Word, with our hospitality.  Supporting the missionary enterprise of the church is not a voluntary thing for believers. John used the word “ought.”  We are morally obligated to welcome God’s servants who proclaim His saving message.  We can support them by showing hospitality and contributing to their financial needs.  The word “receive” in this context has a far reaching meaning.  We are to welcome the Lord’s servant and to support them financially, emotionally, and spiritually.  We are to be a friend and brother to them.  In this way we become “fellowhelpers to the truth.”   This simply means that while not everyone can be directly involved in preaching or missions, supporting those who are enables us to be “fellowhelpers” or partners in spreading the truth---the gospel message of Jesus Christ.  Just as anyone who gives support to false teachers becomes a “partaker of his evil deeds” (see II John 1:10-11), likewise the one who supports true ministers is a partner with them in spreading good seed for a spiritual harvest.  Note:  The help we give enables us to be fellow workers with other gospel workers.  Not all of us can go to other parts of the world or may even want to.  Not all of us are equipped and trained to minister to the medical needs of those in foreign lands.  Not all of us are capable of learning a foreign language or adjusting to another culture.  However, all of us can support those who go overseas.  We can also give money and pray.  We can write letters to encourage the Lord’s servants. My former pastor, Rev. G.B. Marignay defined mission work this way: go, let go, and help go.  This reflects that we all can do something when it comes to mission work. It’s vital that we emphasize the things we can do rather than dwell on the things we can’t do. We should do what we can instead of using our limitations as an excuse to do nothing.           
IV. JOHN’S CENSURE (III John 1:9-10)

A. John censures for usurping power (III John 1:9).  In this verse John says “I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.”  John informed Gaius that he had previously written to the “church” which probably refers to the congregation to which both Gaius and Diotrephes belonged.  Then John said “but Diotrephes, who loveth to have the preeminence among them, receiveth us not.”  The phrase “who loveth to have the preeminence among them” means that “Diotrephes” loved having a prominent position in the church so much that he wanted to have total control over it.  It was this attitude of pride that led him to refuse to recognize the authority of the Apostle John or any other church leader.  This is the meaning of the words “receiveth us not.”  Diotrephes was a power hungry church leader who rejected both John and his representatives.  He really didn’t want to have anything to do with them.  It appears from the text that Diotrephes didn’t have a problem with doctrine or teaching.  His problem was being self-centered and determined to rule their church.  Does that sound familiar?  This behavior had to be dealt with!  Note:  Sadly, there are still people in church leadership who love to be supremely in charge.  Frequently, they want to make all the decisions and chastise anyone who challenges their so-called authority.  While there aren’t many details in the New Testament concerning church government, it seems to be evident that leadership was shared (see Acts 6:3; 14:23; 15:6, 22).  Those who serve as church leaders are not to be dictators, but servants and examples to the flock (see I Peter 5:3).

B. John censures for hindering the work of Christ (III John 1:10).  In this verse, John goes on to say “Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.”  The word “Wherefore” connects this verse with verse 9.  Diotrephes’s behavior needed to be addressed so John said “if I come, I will remember his deeds which he doeth.”  Here the word “if” can mean “when.”  The apostle anticipated a visit to this un-named church to deal with Diotrephes.  The word “remember” means to “call attention to.”  When he visited that congregation, John intended to confront Diotrephes publicly, or in a public church meeting and rebuke him for “his deeds which he doeth.”  John then continued to identify the deeds that this church tyrant was guilty of.  First, John said that Diotrephes was guilty of “prating against us with malicious words.”  In other words, he was constantly slandering the Apostle John and his associates with “malicious” or hurtful gossip.  The phrase “and not content therewith” means that Diotrephes wasn’t satisfied with doing that, and “neither doth he himself receive the brethren.”  In other words he was also guilty of not receiving or showing hospitality to the “brethren” which again was a reference to the travelling missionaries who needed assistance.  Third, Diotrephes “forbiddeth them that would. and casteth them out of the church.”  John was saying not only did Diotrephes refuse to show hospitality to other believers, but he also “forbiddeth” or prevented those who wanted to receive them from doing so.  But he went even further than that.  Those who wanted to aid the travelling missionaries Diotrephes “casteth them out of the church.”   This probably refers to either excommunicating members of the congregation or not allowing them to worship with the rest of the church.  Note:  No one person has the authority to put anyone out of God’s church.  But Diotrephes was so power hungry that he usurped the authority from the body to excommunicate or put people out of the congregation.  Like many “church folk” today, He had to have total control.  This might be seen as strength, but it actually reveals a very weak and insecure person.  Unfortunately, sins such as pride, jealousy, and slander are still present in the church, and when a leader, or anyone for that matter makes a habit of encouraging sin and discouraging right actions, they must be stopped!  If no one speaks up, great harm can come to the church.  We must confront sin in the church in whatever form it appears.  If we try to avoid it, it will continue to fester.  A true Christian leader is a servant not an autocrat.
V. JOHN’S CAUTION (III John 1:11-12 ) 

A. John exhorts Gaius to do good (III John 1:11).  Now John says “Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.”  Again referring to Gaius as “Beloved,” John encouraged him to “follow not that which is evil, but that which is good.”  The term “follow” means “imitate.”  John’s advice to Gaius was to avoid imitating anybody who was evil, but instead he and others should pattern themselves after those who are good.  Diotrephes was not an example of that which is good and right among God’s people.  Therefore, his behavior should not be imitated.  John continued to say that “He that doeth good is of God: but he that doeth evil hath not seen God.”  Since God is good, doing good reveals that we are of God and He is our spiritual Father.  But on the other hand, anyone who practices evil “hath not seen God.”  Of course we all fall into sin at times.  However, John was talking about habitual sin. The word “doeth” is in the present tense indicating the practice of sin.  To have “seen God” means that we have come to know Him through the eyes of faith.  Anyone who habitually commits evil shows that he or she has no idea who God really is.  

B. John praises Demetrius (III John 1:12).  In this verse John writes “Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.”  It appears that John is introducing Gaius to “Demetrius” who may have carried this letter from John to Gaius.  All we know of “Demetrius” is what’s written here.  The book of Acts does mention an Ephesian silversmith named Demetrius who opposed the Apostle Paul (see Acts19:24), but this is most likely another person.  In contrast to Diotrephes, John said three things in praise of Demetrius’s character.  First, he said that “Demetrius hath good report of all men.”  Everyone who knew him, both unbelievers and believers spoke well of Demetrius.  Second, Demetrius had a good report “of (from) the truth itself.”  John personified “truth” or God’s Word as a witness to Demetrius’s character and teaching.  In other words, if “truth” could speak, it would have only good things to say about Demetrius’s character.  Third, John said that “we also bear record (or witness); and ye know that our record is true.”  In other words, John and others who were with him declared their confidence in Demetrius, and Gaius would not doubt John’s word, because he knew that if John witnessed, or vouched for anyone, whatever he said would be true.  

VI. JOHN’S CLOSING (III John 1:13-14)

A. More to say later (III John 1:13).  Now John says “I had many things to write, but I will not with ink and pen write unto thee.”  The apostle said that there was more he wanted to say to Gaius, but he preferred not to do it in writing with ink and pen.  John intended to visit Gaius to talk to him in person (see III John 1:10).  The language used in this verse is basically the same language used in the closing of II John, thus providing more support for the belief that this epistle was written by the apostle John. 

B. Face-to-face sharing (III John 1:14).  In our final verse John says “But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.”  The word “But” connects this verse with the previous verse where John said that he had more to share with Gaius.  Now he said “But I trust I shall shortly see thee, and we shall speak face to face.”  John desired to see his friend Gaius and continue to instruct him in the things of God “face-to-face” or literally “mouth-to mouth.”  Sharing “face-to-face” is very effective and always meaningful.  It has the power to send a stronger, more passionate message than can be expressed in writing.  In an age when most of our communication is done by text, e-mail, face-book, instagram or twitter, John reminds us that there is no better way of sharing, especially God’s Word, than “face-to-face.”  In the last part of this verse, John concludes with a short benediction.  First, he said “Peace be to thee.”  Pronouncing “peace” to Gaius brings to mind the greeting of “peace” Jesus used when He appeared to His disciples after His resurrection (see John 20:19, 21, 26).  Note:  John was wishing Gaius peace of a good conscience, the eternal peace of universal friendship among believers, and the heavenly peace of future glory which begins even in this life.  Second in his closing, John said “Our friends salute thee.”  John is the only New Testament writer to refer to fellow believers as “friends.”  However, Jesus once called His apostles “friends” (see John 15:13-15) making it a special designation for Christians.  True “friends” share the most intimate secrets.  For Jesus said to His disciples, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.”   Finally, in his closing, John told Gaius to “Greet the friends by name.”  Since Gaius was part of the congregation with whom he worshipped, most likely he considered them friends, and he would know them by name.  Therefore, Gaius could share John’s greeting with each one of them individually which would be most encouraging to these Christians especially knowing that John, the elder, considered them as his “friends.”
                               
VII. Conclusion.  Having served in the local church both as a member and a pastor covering a span of fifty years, I have seen a lot.  One thing I’ve noticed is that we can grieve the Holy Spirit of God when we lose sight of what God’s church is all about.  We are to glorify God by worshipping Him, by building up the believers, and by reaching out to unbelievers with the gospel of Jesus Christ.  When our sight becomes clouded, people become prideful and desire to usurp authority over one another like Diotrephes, rather than worshipping and serving God like Demetrius.  Let’s make up our minds to imitate that which is good, follow godly examples, and share our loving fellowship with those who are faithfully serving our Lord.  Yes, we all have an opportunity to be coworkers with those who carry the gospel message fulltime, so let’s do so through prayer, hospitality, and financial support.