Members of One Body

                                    Sunday School Lesson

                                            

Lesson: I Corinthians 12:14-31

                                                                                                 
Golden Text: “Now ye are the body of Christ, and members in particular” (I Corinthians 12:27).

I.  INTRODUCTION.  Have you ever paid close attention to a football team playing offense?  As soon as the ball is snapped, everyone on the offense moves.  It may be nothing more than a routine running play, but every position plays a part in the success or failure of the play.  On a football team, every position is important.  In a very real sense, this same level of participation should characterize the church.  This week’s lesson presents an analogy of the human body to teach an important lesson about spiritual gifts.  Just as each member of a football team works together and is necessary, so the proper functioning of each part of the human body (even the seemingly insignificant ones) contributes to the health of the body.  The same idea applies to the church.  Our lesson will stress the importance of believers maintaining spiritual unity as we minister our gifts to encourage one another in the church.
II. BACKGROUND FOR THE LESSON.  Paul wrote I Corinthians because he was concerned about the church’s problems.  He had heard from members of Chloe’s household (see I Corinthians 1:11) that the church had serious divisions with members divided over which Christian leader to follow (see I Corinthians chapters 1-4), sexual immorality was widespread (see I Corinthians chapter 5), and believers were taking each other to court to solve disputes (see I Corinthians 6:1-11).  The church also had questions they wanted Paul to answer concerning marriage (see I Corinthians chapter 7),Christian liberty or freedom (see I Corinthians chapter 8:1-11:1), church worship (see I Corinthians 11:2-34), spiritual gifts (see I Corinthians chapters 12-14), and resurrection (see I Corinthians chapter 15).  Some in the Corinthian church were elevating certain gifts above others.  They were also priding themselves when they thought they possessed what they considered to be the most important gifts.  Paul reminded them that just as each of our physical bodies has many members and yet is only one body, so too in the church, the body of Christ, there are many members.  Each member is necessary and therefore important to the proper functioning of the body.  After explaining the idea of gifts bestowed on believers by the Holy Spirit to glorify Christ (see I Corinthians 12:1-11), Paul likened the church to a human body with many members or parts all unified in Christ (see I Corinthians 12:12).  In verse 13 Paul declares that all believers have been baptized by one Spirit into one body. This is where our lesson text begins.
III. THE WORTH OF THE MEMBERS (I Corinthians 12:14-20
A.One body, many members (I Corinthians 12:14).   Our first verse says “For the body is not one member, but many.”  Paul begins to compare the human body, having many members but with different functions, with the body of Christ, which is made up of a variety of members.  No one member of the human body can function alone.  The same is true in the body of Christ.  Every member is needed whether we think so or not.  Note:  One member of the human body does not constitute a whole body and neither can one member or body part function without the others.  So in the church no single individual should claim sole importance or ridicule others as unimportant.  All the members contribute to the effectiveness of the entire spiritual body.  Churches need to apply this truth in several ways.  First, there is no place for a church dictator, whether pastor, officer, or influential laymen.  Second, there’s no place for being discouraged over a seemingly lack of spiritual gifts, for no member is unimportant.  Third, there’s no place for laziness, for each member is needed.  Any one of these situations can cripple the body.
B. Illustrations from the human body (I Corinthians 12:15-17).
1. (vs. 15).  In this verse Paul says “If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?”  In a comical way, Paul began to illustrate using human body parts how specific members in the church need one another.  It appears that there were those in the church who made others who had gifts that were considered less important feel useless.  In his illustrations, Paul indicated what would happen if bodily organs refused to do what they were designed to do.  Imagine the “foot” saying “Because I am not the hand, I am not of the body.”  If this could happen, the foot would stop functioning as it should and the body would not work as it was designed to work.  Paul then asked a rhetorical question, “is it therefore not of the body?”  Of course the answer is no.  Even if the foot didn’t work, it would still be part of the body, just not a working part.  Note:  Something like this was happening in Corinth.  Those who had what were considered spectacular gifts, like tongues or miracles, were exalting themselves.  Those who didn’t have the spectacular gifts became discouraged and felt that they had nothing to contribute, thus depriving the church of the gifts they did have.
2. (vs. 16).  Paul continued his illustrations saying “And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?”  Again, imagine what would happen if the “ear” said “Because I am not the eye, I am not of the body.”  If this could happen, the ear would stop functioning as it should and the body would not work as it was designed to work.  Paul then asked another rhetorical question, “is it therefore not of the body?”  Like the first illustration, the answer again is no.  Even if the ear didn’t work properly it would still be part of the body, just not a working part.  Everyone would agree that both the “hands” and the “eyes” are essential parts of the body.  But everyone would also agree that the “foot” and the “ear” are needed as well.  Everyone knows that each member of the human body is important to the proper functioning of the body.  In the same way, each member of the body of Christ is important to the functioning of the church no matter what spiritual gift they may have.  Note:  Each part of Christ’s body has a unique and particular function or use.  Perhaps not every believer is as critical to the body’s performance as are others, but all members have a vital part in the performance of the church’s ministry.
3. (vs. 17).  In this verse Paul went on to say “If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling.”  By continuing his illustration using the human body and its members, Paul showed how ridiculous it would be if one member of the human body tried to be the whole body.  If the eye tried to be the whole body, how could it hear?  And if the ear tried to be the whole body where would be the ability to smell?  In each case, the apostle showed how absurd each claim made by the body part would be.  Note:  To exalt one gift over another is absurd.  In the church too, it’s foolish to assume that healings, working miracles, or speaking in unknown tongues are the gifts everyone should desire.  If that was the case, who will teach, exhort and pray?  Who will give to the needy or encourage?  Many areas of ministry would be left undone and the body of Christ, the church would remain weak.  Any believer who thinks that their gift is the only important one is really destroying the spiritual body of which they are a part.  Church leaders should encourage all their members to discover, develop, and use their gifts.
C. God’s sovereign distribution of the gifts (I Corinthians 12:18).  Here Paul says “But now hath God set the members every one of them in the body, as it hath pleased him.”  With the words “But now” Paul moved from the hypothetical illustrations he gave about the human body to what was actually true.  The truth was that “God set the members every one of them in the body, as it hath pleased him.”  The verbs “set” and “pleased” are in the past tense indicating a completed specific act.  The fact that God has “set the members every one of them in the body” means that God has already decided the composition of the body, the church.  He has determined what members to include, where to place them, and what their functions are.  Paul wanted the sinning Corinthian believers to know that members in the body of Christ don’t place themselves where they are.  Each member is placed where they are and gifted by God to perform a certain ministry.  The Christian’s duty is to recognize that God has placed them where they are and seek to discover God’s gift to them through study, prayer, and wise guidance from God’s people.  Paul also said that God put each member where He did “as it hath pleased him” meaning that it was all according to His will.  Therefore, it’s terribly sinful to misuse other members and treat them and their gifts as inferior.
D. The summary of Paul’s argument (I Corinthians 12:19-20).
1. (vs. 19).  Paul continues to say in this verse “And if they were all one member, where were the body?”  The apostle poses the question that if all the members of the body served as just a single member, having the same gifts, where is the body?  Of course there would be no body.  In other words, no matter how important any one member may be, it cannot form a body by itself. 
2. (vs. 20). Now Paul says “But now are they many members, yet but one body.”  Paul was saying that as things stand right now, according to God’s will, there are many members who together make up one body.             
IV. THE NECESSITY AND HARMONY OF THE MEMBERS (I Corinthians 12:21-26)

A.  All members are needed (I Corinthians 12:21-22).

1. (vs. 21).  In this verse Paul continues to say “And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.”  Again Paul compared the body of Christ to the physical body.  Every single member of the body of Christ is needed.  There are no nonessential members of Christ’s body.  Therefore, Paul said an “eye cannot say unto the hand, I have no need of thee.”  Yes, the eye sees what it wants, but without the hand the eye can’t have what it wants.   Likewise, the apostle stated that “nor again the head to the feet, I have no need of you.”   Even though the head has the ability to make decisions about which direction to take, without the feet, the head would go nowhere.  Paul’s point is that the human body is incomplete if it lacks any one of its members.  The same thing is true of the church of Christ.  Note:  The Corinthians needed to hear this over and over and over again because many of them were proud of their so-called spectacular gifts while looking down on those who didn’t have the same gifts.  As a result, there arose divisions and factions (see I Corinthians 1:10-11) which were even seen when they observed the Lord’s Supper (see I Corinthians 11:18-22).  In addition, the emphasis they placed on tongues led to disorderly worship services (see I Corinthians chapter 14). 
2. (vs. 22).  Addressing his previous statement, Paul now said “Nay, much more those members of the body, which seem to be more feeble, are necessary.”  With the word “Nay” Paul was saying no, on the contrary, “those members of the body, which seem to be more feeble, are necessary.”  The Greek word for “feeble” means weak or frail.  In the context of our lesson, it refers to unseen body parts such as the lungs, liver, kidneys, and others of like nature.  Although these parts may not be visible, they are still necessary for life.  This is also true of many believers in the church body.  They may not be very visible, but their talents and gifts are essential to the proper functioning of the church.             
B. All members are honorable (I Corinthians 12:23-24).
1. (vs. 23).  The apostle goes on to say in this verse “And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.”  Paul was saying that there are some parts of the human body that we consider to be less honorable than others, but we give them “more abundant honour.”  In other words, the body has certain parts that we believe should not be exposed so we give them “more abundant honor” by covering them with clothes.  The word “uncomely” can mean “not so presentable” and also refers to the same body parts that “we think to be less honourable.”  In essence what Paul is saying in this verse is that some members of our bodies are more presentable than other parts.  To the body parts that are less presentable, or “uncomely” we usually give more attention by covering them with attractive clothing.  ***The point Paul is making is that those members in the body of Christ that are not as visible but are still essential, need to be honored for the service they render as they use their gifts which may not be as spectacular as others.***  
2. (vs. 24).  In this verse, Paul continues what he began in the previous verse.  He says “For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked.”  In verse 23, Paul declared that our uncomely and less honorable body members are made more comely and more honorable by adding attractive clothing.  But here he says that our body parts that are “comely” or presentable don’t need to be adorned because they are already attractive and presentable.  This is true in the church.  Those who have gifts that are considered spectacular and visible don’t need any special attention, they have plenty already.  Paul goes on to say “but God hath tempered the body together.”  This means that He has united and blended the body together and arranged it so that all body parts have honor.  God has done the same thing for the church, the body of Christ.  The members all have different abilities, but God has so gifted the members that there is harmony, wholeness, and completeness.  The body of Christ then works smoothly and also presents a pleasing appearance to the world.  Simply said, all the members are honorable. 
C. Avoiding schism (division) in the body (I Corinthians 12:25-26).
1. (vs. 25).  Now Paul gives the reason why God sets the church up so that everyone is honored regardless of their gifts.  He said “That there should be no schism in the body; but that the members should have the same care one for another.”  The word “schism” means “division” (see I Corinthians 1:10).  Like the human body, God has so constructed and blended the body of Christ so that the parts or members work in harmony.  This avoids “schism” or division.  God constructed the human body to avoid division or dissension between the members.  Likewise, it’s God’s will that the members of the church avoid division and promote unity.  Being united by God’s Spirit to work in harmony together, God expects that the “members should have the same care one for another.”  In other words, each member should show the same concern and care for every other member.  Unfortunately, the Corinthian believers were not experiencing harmony and unity (see I Corinthians 1:11; 11:18).  The members of this church had all the gifts needed to exhibit harmony and unity, but they were spiritually immature, or babes in Christ (see I Corinthians 3:1-4).  Therefore, their spiritual level didn’t match the spiritual gifts they possessed.   
2. (vs. 26).  In this verse Paul says “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.”  Since God constructed and blended the parts of the human body to be in harmony, Paul declared that when “one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.”  When one member of the physical body or one member of the body of Christ suffers, or is honored, all the members are affected.  If we feel no reaction to either one then we have a serious spiritual problem.  In his letter to the church in Rome, Paul encouraged the believers to “Rejoice with them that do rejoice, and weep with them that weep” (see Romans 12:15).  Just like the human body, the body of Christ is one, with many parts or members.  For this reason, both the suffering and the honor of one member affects all the members to one degree or another.   
V. THE GIFTS OF THE MEMBERS (I Corinthians 12:27-31) . A listing of the gifts (I Corinthians 12:27-28). 
1. (vs. 27).  Here Paul says “Now ye are the body of Christ, and members in particular.”  The fact that we “are the body of Christ” means that the church is a living, spiritual organism, getting its life from God and having Jesus as its Head.  When Paul said that we are also “members in particular” he meant that individual members within this organism have a vital role to fulfill.  However, it’s important that each believer know that he or she is only one member, not the whole body.  The church needs contributions from all the members so that it becomes a healthy body, and its ministry glorifies Christ.
2. (vs. 28).  In this verse Paul listed some spiritual gifts that aid in the church’s health.  He said “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.”  These are not all the spiritual gifts, but it is representative of the gifts known by the believers in Corinth.  Other spiritual gifts are given in Romans 12:6-8, I Corinthians 12:8-11, and Ephesians 4:11.  Before Paul listed these gifts, he made it clear that God gives the gifts when he said “And God hath set some in the church.”  The word “some” indicates that God gave some of these gifts to various congregations as He saw their needs.  Not every congregation had every gift (see Ephesians 4:11-13).  Spiritual gifts differ in their apparent value or importance and God chooses which Christians receive which gifts.  However, all Christians must be faithful in exercising their gifts (see I Peter 4:10).  Paul was aware that the Corinthian believers were praising the lesser gifts simply because they were more spectacular.  This kind of thinking had to be corrected, so he listed the gifts beginning with the most important ones according to those who possessed them.  According to importance Paul said that God gave “first apostles.”  These were the men who had seen the risen Christ (see Acts 1:2; I Corinthians 9:1) and were commissioned by Him to establish churches and give them His authoritative teaching (see Matthew 28:19-20: Acts 1:1-8).  “Secondarily prophets” means that this was the second gift by rank and importance.  In the New Testament “prophets” were those who received new revelation from God and shared it with the churches before the New Testament was completed.  They were not as much foretellers of future events as they were forth-tellers or preachers of God’s Word (see I Corinthians 14:3).  “Thirdly teachers” means that teachers were third in rank or importance.  “Teachers” were those who had the ability to expound and apply truth that has already been revealed by the apostles and prophets.  These first three gifts are ranked ahead of the others because they are involved in communicating the Christian message.  Paul then said “after that” or after these first three gifts God gave gifts of lesser importance, but were still needed in the church.  The first of these lesser gifts was “miracles.”  This refers to extraordinary manifestations of God’s power including exorcising demons (see Acts 8:7; 16:18; 19:12) striking someone with disease or death (see Acts 13:8-11), restoring life (see Acts 9:36-41; 20:9-10), and warding off the effects of poison (see Acts 28:3-6).  Next was the “gifts of healings” which refers to the ability to secure physical health for the afflicted.  They were sign gifts (miraculous gifts that could be witnessed) used to verify the truth of the gospel (see Acts 3:6-9; 5:12-16; 9:32-35; 19:11-12) and also verified the apostles as true preachers of God’s Word (see II Corinthians 12:12; Hebrews 2:3-4).  For this reason, many believe that the “gifts of healing” ceased with the close of the apostolic age at the end of the first century.  Next in order was “helps” which refers to all kinds of ministrations of service to other members of the body.  Then came “governments” which refers to the administration or conducting of church business.  It’s interesting that we often regard this as a high office in human government, but the Bible gives it a lower ranking in the church.  Next Paul said comes “diversities of tongues” which means “different kinds of languages.”  This gift was the ability given by the Holy Spirit to speak in known foreign languages that were unknown and unlearned by the one speaking.  This was the gift the apostles exercised on the Day of Pentecost (see Acts 2:4-11).  This gift was especially useful for foreign evangelism (see I Corinthians 14:18, 21).  Let’s be clear, the gift was “divers kinds of tongues” not “unknown tongues,” but undoubtedly this is what the Corinthian believers were speaking (see I Corinthians 14:2, 4, 19).  Note:  It’s very important to see that Paul ranked this gift last in importance of all the gifts, but unfortunately many in the church today as well as in Corinth, mistakenly consider unknown tongues, as the only proof of the presence of the Holy Ghost.     
B. The importance of the diversity of gifts (I Corinthians 12:29-30).  In these verses, Paul asked a series of rhetorical questions, all of which deserved a “no” answer.
1. (vs. 29).  In this verse Paul asked “Are all apostles? are all prophets? are all teachers? are all workers of miracles?”  Of course the answer to all these questions is no! However, by asking these questions Paul was showing how ridiculous it was to think that everyone in the church had all these gifts.  The fact is that God has given gifts to all Christians, but not all Christians have every gift.  God in His sovereignty has given some gifts to some and some to others so that we would have to depend on each other in order to make the church work and glorify Christ.
2. (vs. 30).  In this verse Paul asked more rhetorical questions.  He asked “Have all the gifts of healing? do all speak with tongues? do all interpret?”  Again, the expected answer to each question is no.  Not everyone has these gifts.  God only gives gifts to the members of a local church that are needed for that particular congregation and its spiritual growth.   
C.  Advice to the church (I Corinthians 12:31).  In our final verse Paul gives the Corinthian believers a command.  He said “But covet earnestly the best gifts: and yet shew I unto you a more excellent way.”  The apostle was saying that the Corinthians were correct in desiring and asking God for certain gifts.  However, he clearly advised them to “covet earnestly the best gifts.”  The verb “covet” means “to earnestly desire.”  The Believers in Corinth desired and exalted tongues, which Paul said was a lesser gift.  So he told them to desire the “best gifts” meaning the gifts that are more beneficial to the body of Christ.  Those would be prophecy (forth telling God’s Word) and teaching (see I Corinthians 14:1-6, 9, 12,19, 22).  Paul concluded by saying, “and yet shew I unto you a more excellent way.”  Instead of desiring gifts that they thought were the better gifts like tongues, or miracles, Paul said he was going to show them a “more excellent way.”  In other words, the believer shouldn’t worry about which gift they have because God makes that determination.  What is important is how we use the gifts God gives us.  In other words, the “more excellent way” is how we use the gift.  In chapter 13, Paul would tell the believers in Corinth that the “more excellent way” or the best way to use our gifts is the way of love.  In essence, Paul was saying that we should desire the most useful gifts, but more importantly we should show love to one another when we use the gifts we have.  For sure, there is no division or schism in love.
                           
VI. Conclusion.  God gave special gifts to all believers as it pleased Him.  No matter what your gift may be, you have a vital part to play in your local church.  Any attitude of grumbling or superiority is out of place and unacceptable.  The goal for each of us should be to use our gifts so that the body will function properly.  There is truly no hierarchy in the church, for we are equal partners in ministry.  We must use the gifts we have to serve the body of Christ in the very best way we can under the Headship of Jesus Christ.












 























































      

           

 

Gifts of the Spirit

                                                     Sunday School Lesson                                            

Lesson: I Corinthians 12:1-11
                                                                                                
Golden Text: “But the manifestation of the Spirit is given to every man to profit withal” (I Corinthians 12:7).
I.  INTRODUCTION.  The age of the Christian church is in a special sense the age of the Holy Spirit.  This does not mean that the Holy Spirit wasn’t active in other ages, for He empowered many Old Testament saints for special works.  Bezaleel for example, crafted all the articles of the tabernacle and the robes for the priests in the power of the Holy Spirit (see Exodus 35:30-33).  The seventy elders of Israel received the Spirit in order to share the burden of judging the people with Moses (see Numbers 11:24-30).  The Holy Spirit also empowered Jesus for His ministry (see Matthew 12:28).  The Christian receives the Holy Spirit at the very moment they are converted (see Acts 10:44-48; Romans 8:9).  Therefore, the Spirit ministers to and through the believer so that he or she can serve others in God’s power.  It’s God who gives spiritual gifts or special abilities to Christians for ministry.  The church at Corinth apparently was a gifted church, but its effectiveness was hindered by many carnal behaviors.  Another major problem was the misunderstanding and misuse of spiritual gifts by the Corinthian believers.  Paul was deeply concerned and wanted the Corinthian church to have a proper understanding of the work of the Holy Spirit in relation to spiritual gifts.  This week’s lesson reveals the source of these gifts and the reason why they are given.  
II. BACKGROUND FOR THE LESSON.  Paul wrote I Corinthians because he was concerned about the church’s problems.  He had heard from members of Chloe’s household (see I Corinthians 1:11) that the church had serious divisions with members divided over which Christian leader to follow (see I Corinthians chapters 1-4), sexual immorality was widespread (see I Corinthians chapter 5), and believers were taking each other to court to solve disputes (see I Corinthians 6:1-11).  The church also had questions they wanted Paul to answer concerning marriage (see I Corinthians chapter 7),Christian liberty or freedom (see I Corinthians chapter 8:1-11:1), church worship (see I Corinthians 11:2-34), spiritual gifts (see I Corinthians chapters 12-14), resurrection (see I Corinthians chapter 15), and finally questions about stewardship (see I Corinthians 16:1-18).  Our lesson for this week centers on the questions the church asked concerning spiritual gifts.

III. THE SOURCE OF SPIRITUAL GIFTS (I Corinthians 12:1-3) 

A. The need for instruction regarding spiritual gifts (I Corinthians 12:1-2). 
1. (vs. 1).  In our first verse Paul writes “Now concerning spiritual gifts, brethren, I would not have you ignorant.”  The Apostle Paul begins with “Now concerning” which was how he began addressing each subject the Corinthians needed answers to (see I Corinthians 7:1, 25; 12:1; 16:1).  At this point Paul would be addressing the issue of “spiritual gifts.”  Instead of building up and unifying the Corinthian church, the issue of spiritual gifts was splitting it.  Since the Corinthian believers had every spiritual gift they needed to serve the body of Christ (see I Corinthians 1:4-7), their concern was the use of these gifts.  Even though these believers were “brethren,” because they were all members of the body of Christ, they still had much to learn about spiritual things.  Therefore, Paul said “I would not have you ignorant” when it came to “spiritual gifts.”  In other words, he didn’t want them to be uninformed about the proper use of these gifts.  Note:  During the early years of the church, spiritual gifts were particularly important.  Since the New Testament was not yet completed, early Christians would have to depend on revelations from apostles and prophets to give guidance on various issues.  However, as the New Testament was written and completed, the need for sign gifts (miracles) diminished and revelation gifts of wisdom and knowledge became more prominent in more believers not just apostles or prophets (see I Corinthians 12:8).  Now that we have the whole written New Testament (which they didn’t have) and Christianity has been established as the result of miracles, we don’t need further miracles (sign gifts) to confirm the gospel.  In the same sense, the pillar of cloud that guided the Israelites was withdrawn from them when they were sufficiently assured of God’s Divine Presence.     
2. (vs. 2).  Paul goes on to say in this verse “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.”  Paul here reminds the Corinthian believers of who they were before they were saved.  He said “ye were Gentiles” meaning unsaved pagans or idol worshippers, not simply non-Jews.  As “Gentiles or unsaved pagans, they were “carried away unto these dumb idols.”  Before they accepted Christ as Lord and Savior, these believers were led astray by various “dumb idols” promoted by demonic forces (see Deuteronomy 32:17; Psalms 106:36-37; I Corinthians 10:20).  The word “dumb” means that these idols could not speak or communicate.  When they were unbelievers, the Corinthians worshipped speechless idols.  Unlike the true God, Jehovah, who has spoken to reveal Himself, these objects couldn’t speak and had no power (see Psalms 115:4-8; I Corinthians 8:4-6).  When speaking of false gods Jeremiah said “They are upright as the palm tree, but speak not: they must needs be borne (carried), because they cannot go (or move). Be not afraid of them; for they cannot do evil, neither also is it in them to do good” (see Jeremiah 10:5).
B.  The test to confirm the Spirit’s presence (I Corinthians 12:3).  Paul continues to say “Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.”  The word “Wherefore” connects this verse to the previous verse where Paul reminded his readers of what they were before they were saved.  Now he tells them how they can know that they have been converted.  He said “I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed.”  Paul was saying that he wanted his readers to understand that no one speaking under the influence of the Holy Spirit can call Jesus “accursed.”   This was the test that the Corinthian believers could apply when determining if a messenger was really from God or not.  Note:  In the Septuagint (the Greek translation of the Old Testament), the word for “accursed” is “Anathema.”  It can also mean “separated” (see Romans 9:3).  In the Old Testament, the word is applied to the images, altars, and sacred objects of the Canaanites (see Deuteronomy 7:23-26).  The gold and silver of their gods were “accursed” and were not to be kept by the Israelites, but were to be destroyed with fire (see Joshua 6:17-18).   Paul was saying that it was inconceivable for anyone guided by the Holy Spirit to say that Jesus was set aside for destruction.  It may seem incredible that in Christian worship anyone would declare that Jesus was “accursed” or set for destruction by God.  However, as farfetched as it may seem, in that day some false teachers pretending to be Christians taught that Jesus was just a man whose humiliating death proved that He was accursed by God.   On the other hand, Paul said “and that no man can say that Jesus is the Lord, but by the Holy Ghost.”  In other words, no one can affirm or confess that “Jesus is the Lord” except by being under the influence of the “Holy Ghost.”  Before receiving Christ, the Corinthians might have blasphemed Jesus’ name by declaring that He was cursed.  But now, inspired by the Holy Ghost, they confessed that “Jesus is the Lord.”  To confess that He is “Lord” acknowledges at least two things.  First, “Lord” is the same word translated “Yahweh” in the Septuagint (the Greek translation of the Old Testament) and recognizes Jesus’ deity.  Second, the word “Lord” affirms His sovereignty over the person who confesses that He is Lord.  This confession can only come from God’s Spirit within the believer.  Note:  Having been convicted by the Holy Spirit (see John 16:8) and brought into the body of Christ by the Spirit (see I Corinthians 12:13), the Corinthians now confessed Christ.  No man can call Christ Lord with a believing dependence on him, unless that faith is produced by the Holy Ghost.  It was because the Corinthians had come to know Christ as Savior and Lord that the gift of the Spirit was bestowed upon them (see Acts 2:38; Romans 8:9; I Corinthians 6:19).  In addition to the indwelling presence of the Holy Spirit, the Corinthian saints were also granted special gifts by the Spirit as we shall see.        
IV. THE UNITY OF DIVERSE (DIFFERENT) SPIRITUAL GIFTS (I Corinthians 12:4-11)

A.  Diversity of gifts from a single source (I Corinthians 12:4-6).  While the mystery of the Trinity or Triune God is difficult both to comprehend and explain, it’s clear from what Paul said in verses 4-6 that all three members of the Godhead---Father, Son, and Holy Ghost---are active in providing spiritual gifts to the church. 

1. (vs. 4).  In this verse Paul went on to say “Now there are diversities of gifts, but the same Spirit.”  The word “diversities” means “different kinds” or “varieties.”  It comes from a verb meaning “apportion” or “divide.”  Therefore, Paul’s use of this word can have two connotations.  It can imply that the gifts of the Spirit are of many kinds, each one accomplishing a different work.  Or it can imply that the gifts are distributed widely among many Christians.  Both of these are true, but in light of verse 11, it appears that Paul’s emphasis is on the distribution of the gifts to all believers.  The word “gifts” is the Greek word “charismata” which comes from the word for “grace.”  The gifts are a result of God’s grace and therefore are not earned by us.  Spiritual gifts have been apportioned or given to all believers by “the same Spirit.”  Of course this refers to the Holy Spirit.  Some members may have similar gifts, but none are identical because they are demonstrated through different personalities.  Since spiritual gifts are given by “the same Spirit,” the use of them shouldn’t cause division because the Holy Spirit doesn’t contradict Himself.  In addition, since the Spirit distributes or gives all the gifts, it’s wrong to put one gift above others.  And since the Spirit is holy, we can assume that His gifts will produce godly results.  Note:  Spiritual gifts are not the natural talents each of us may have.  Although we may use our natural abilities in a different manner after we are saved, we possessed them before our salvation experience.  The spiritual gifts are given to us as a result of our salvation.  These gifts are special abilities given only to believers or Christians to equip them to minister to each other (see I Corinthians 14:5, 26).  While there is a variety, or diversity of gifts, it’s the same Spirit who bestows them to each believer individually.
2. (vs. 5).  Here Paul continues to say “And there are differences of administrations, but the same Lord.”  Not only are there different gifts, Paul also says “And there are differences of administrations.”  The word “administrations” in the Greek is “diakonion” and from it we get our English word “deacon” which means servant or minister.  Thus the word “administrations” means ministries or services.  Christians perform many kinds of ministries or services as they use their spiritual gifts.  Paul stated that there are many different ministries “but the same Lord.”  The same Lord Jesus Christ is glorified through the services performed by gifted believers.  The Holy Spirit gives the gifts to believers so that their ministries or service will glorify Jesus.  This is the reason why the Spirit was given (see John 15:26: 16:14).  Therefore, any gift that does not glorify Christ is not being used properly.  For sure, there is no room for boasting about our achievements or using gifts for selfish gains.  Note:  Some Christian service may be performed publicly, while other ministries are performed in private settings.  However, all gifts are important and none should be seen as not having value.
3. (vs. 6).  In this verse Paul goes on to say “And there are diversities of operations, but it is the same God which worketh all in all.”  Just as there are different kinds of gifts, and different ministries or services performed with the gifts, Paul here added that “there are diversities of operations.”  The Greek word for “operations” is “ergematon” from which we get our word “energy.”  The “operations” are the effects that come from the gifts that are at work in the ministry or service.  Just as the Holy Spirit gives the gifts, and Christ is glorified through the use of the gifts, Paul declared that “it is the same God which worketh all in all.”  In other words, it’s God’s energy, or power that’s at work in each believer.  Therefore, God oversees the entire spiritual operation as He “worketh all in all.”  God is “able to do exceeding, abundantly above all that we ask, or think, according to the power (or operation) that worketh in us” (see Ephesians 3:20).  Note:  Even though there are diversities and differences in the gifts, there is also unity, for we see that all three Persons of the Trinity are working in the church.  The Holy Spirit bestows or gives the gifts; Jesus receives the glory from the service produced by the gifts; and God, the Father empowers or energizes the whole operation to produce the desired results. 
B. Diversity of gifts with a single, unified focus (I Corinthians 12:7).  Now in this verse, Paul says “But the manifestation of the Spirit is given to every man to profit withal.”  Here Paul refers to the spiritual gifts as “the manifestation of the Spirit.”  In other words, the Holy Spirit manifests or shows Himself in various ways through different Christians.  The gifts or “manifestations of the Spirit” are not given strictly to apostles, church officials, or those with spectacular gifts, but “is given to every man to profit withal.”  This means that every Christian is included.  Every Christian has been endowed with a spiritual gift from the Holy Spirit.  The spiritual gifts are evidences of the Holy Spirit’s presence in our lives.  Paul said that these gifts are given to every believer and the purpose is “to profit withal” meaning for the common good of all of us.  The intent is the edification of the church.  Paul’s point was that the gifts of the Spirit are not given simply for the benefit of the person receiving the gift, but the gifts are given for the good of the whole church thus building up the body.  Paul later wrote in I Corinthians 14:12 “Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.”  Therefore, “to profit withal” simply means that the gift is not given to make the recipient feel good, but for the benefit of the whole church.  Note:  As previously mentioned in the commentary on verse 1, the Corinthian church was apparently highly gifted, not lacking in any needed gifts (see I Corinthians 1:4-7).  However, since they were spiritually immature (see I Corinthians 3:1-4), the members were showing off their abilities to glorify themselves.  It was as if they were performing on a stage to gain applause from men.  Therefore, there are two extremes that every believer should avoid.  First, a person with a spiritual gift should never use it to gain applause from fellow believers.  That would be stealing God’s glory.  Second, a gifted person should never hide his or her gift or ignore the gifts of other believers.  That would be stealing the saints’ blessings.   Scripture is clear that we are to use our gifts.  We don’t have to wait for some mystical experience or a “calling” experience.  Every believer has a God-given ability and we should use it for the building up of God’s kingdom.  One thing all the gifts have in common is that they are designed for the common good of the whole church.  Every believer should be building up other believers.  This is the ultimate purpose of all the spiritual gifts.
C. Unity in diversity illustrated (I Corinthians 12:8-10).  The Apostle Paul gave a diverse list of spiritual gifts.  Lists of spiritual gifts are found in I Corinthians 12:28-30, Romans 12:6-8, and Ephesians 4:11.  In verses 8-10 here, nine spiritual gifts are identified.  It should be noted that this list is not exhaustive or complete.  It is a sample list of gifts which is also true of the lists in the other texts. 
1. (vs. 8).  In this verse, the Apostle Paul continued to say “For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit.”  The first gift Paul mentions as given to some believers, is “the word of wisdom.”  This is the ability to skillfully communicate spiritual truth.  This gift is being able to understand and explain the “deep things of God” (see I Corinthians 2:10) which distinguishes His truths from earthly understanding or wisdom (see I Corinthians 1:22-24; 2:6-8).  The second gift mentioned is “the word of knowledge.”  This seems to be the ability to perceive and understand the truths of God’s Word.  This gift could be understood as Spirit-led insight into the meaning of Scripture (see Acts 18:25-28).  No doubt the writers of Scripture exercised this gift in setting down the inspired words of God’s revelation (see II Timothy 3:16).  Paul’s point here is that each of these gifts is given to the recipient not by a divided Spirit, but by one Spirit, God’s.
2. (vs. 9).  Here Paul goes on to say “To another faith by the same Spirit; to another the gifts of healing by the same Spirit.”  The third gift given to believers in the church is “faith by the same Spirit.”  This “faith” is not saving faith nor is it the faith that we exercise in daily living.  This gift of “faith” is the ability to trust God to work in seemingly impossible situations (see Matthew 8:5-13; James 5:15).  Paul referred to this gift of “faith” later in I Corinthians when he wrote about “faith” that could remove mountains (see I Corinthians 13:2).  The fourth gift on this list is “the gifts of healing.”  These spiritual gifts are different from the medical abilities that physicians possess.  These “gifts of healing” refer to the ability to secure physical health for the afflicted.  They were sign gifts (miraculous gifts that could be witnessed) used to verify the truth of the gospel (see Acts 3:6-9; 5:12-16; 9:32-35; 19:11-12) and also verified the apostles as preachers of God’s Word (see II Corinthians 12:12; Hebrews 2:3-4).  For this reason, many believe that the “gifts of healing” ceased with the close of the apostolic age at the end of the first century.  Again Paul makes it clear that both the gifts of “faith” and “healing” are given by the “same Holy Spirit.”  Note:  The “gifts of healing” have occurred less often in recent times.  God has never promised healing to everyone in all circumstances.  The Holy Spirit uses this gift according to His own will (see Hebrews 2:4) as a way to glorify Christ.
3. (vs. 10).  Continuing his list of gifts, Paul says in this verse “To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues.” Paul continues his list of gifts adding five more to the four already given in verses 8-9.
a. The first gift Paul mentions in this verse is the “working of miracles.”  Since the apostle has listed the gift of healings, we can assume that the “working of miracles” included miracles other than healings.  This might include such miracles as raising the dead (see Acts 9:36-42), inflicting chastisement on those trying to hinder the gospel (see Acts 13:6-12), casting out demons (see Acts 19:12), and deliverance from deadly serpents (see Mark 16:17-20; Acts 28:1-6).  Such miracles were performed through the apostles only as they preached the Word of God (see Acts 5:12).  These miraculous works were also sign gifts used to confirm the authenticity of the apostles (see Hebrews 2:4).
b. The second gift the Apostle Paul mentions in this verse is the gift of “prophecy.”  Before the Scriptures were completed, the gift of “prophecy” was especially valuable to the church and was the ability to declare God’s revelation or message to His people.  The New Testament prophets were inspired by God to foretell future events (see Acts 11:27-28; 21:10-11).  At other times New Testament prophets expressed general exhortation to the church (see Acts 13:1-2; 15:32).  There were also female prophets in the early church (see Acts 21:8-9; I Corinthians 11:5).  The gift of “prophecy” in the form of foretelling future events is no longer needed because it has now been replaced by the completed Scriptures.
c. The third gift mentioned in this verse is the “discerning of spirits.”  The basic meaning of the word “discerning” is the ability to distinguish truth from error.  Therefore, the gift of “discerning of spirits” most likely was the ability to detect the presence of evil spirits in an individual (see Acts 16:16-18).  However, this gift almost certainly was used to distinguish between the Word of God proclaimed by a true prophet from that of a satanic deceiver.  Since there were false prophets and teachers present in the early church, this gift was very important.  Before the New Testament was completed, Christians were fooled by fakes who claimed to have some new revelation.  All believers were given guidelines from the apostles on how to discern true doctrine from false doctrine (see I John 4:1), but some believers were gifted with special discernment.
d. The fourth gift Paul mentioned here in verse 10 was “divers kinds of tongues” which means “different kinds of languages.”  This gift was the ability given by the Holy Spirit to speak in known foreign languages that were unknown and unlearned by the one speaking.  This was the gift the apostles exercised on the Day of Pentecost (see Acts 2:4-11).  This gift was especially useful for foreign evangelism (see I Corinthians 14:18, 21).  Paul referred to this gift as “divers kinds of tongues” meaning different kinds of languages.  It was a gift because the person witnessing was speaking to people who spoke a different language from the speaker; a real language that the speaker never learned, but the hearer understood.  Let’s be clear, the gift was “divers kinds of tongues” not “unknown tongues” but undoubtedly this is what the Corinthian believers were speaking (see I Corinthians 14:2, 4, 19).  Since Paul spent all of I Corinthians chapter 14 contrasting prophecy and tongues, it’s evident that whatever was going on in Corinth was causing contention and division.  Therefore Paul gave strict guidelines for the use of “unknown tongues” (see I Corinthians 14:7-13, 22-29, 33). 
e. The last gift Paul mentions in this verse was the “interpretation of tongues.”  This was the ability to translate the gospel message from an unlearned, known foreign language into the language of those who heard it.  The interpreter didn’t know the language of the one speaking.  In order for the message to be understood, the gift of “interpretation of tongues” was necessary (see I Corinthians 14:27-28).  Both the ability to speak in “divers kinds of tongues” and the “interpretation of tongues” were sign gifts that authenticated the apostles and their message (see I Corinthians 14:22).  Note:  If speaking in unknown tongues was a gift, it’s the only one that the Apostle Paul added restrictions to.  First, no more than three people should speak in an assembly, and then they had to do in order.  All three could not be speaking in unknown tongues at the same time.  Second, there had to be an interpreter, because the unknown tongue was just that---unknown both to the speaker and the listener (see I Corinthians 14:27).  Therefore, if anything beneficial to the whole body was being said, someone was needed to translate it.  This was because no one, not even the speaker knew what they were saying.  And there is no instance anywhere n Scripture that the speaker had both the gift to speak in an unknown tongue and to interpret.  Third, if there was no interpreter present, the speaker was to keep silent (see I Corinthians 14:28).  How many times have we heard people speaking in an “unknown tongue” and no one present to interpret?  If the Bible says that one speaking in an unknown tongue should be quiet when no interpreter is present and they don’t, then they are sinning and there is no way that a person under the influence of the Holy Ghost is going to sin.  We sin and disobey God when we’re under the influence of Satan.   
D. Unity in diversity summarized (I Corinthians 12:11).  In our final verse Paul summarizes the unity of the different gifts.  He wrote “But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.”  The words “all these” refer to the nine spiritual gifts Paul had just listed.  The phrase “worketh that one and the selfsame Spirit” means that all the spiritual gifts are the work of the one and same Holy Spirit.  This work of the Holy Spirit is “dividing to every man severally as he will.”  In other words, God the Holy Spirit deals with us as individuals, distributing gifts to every believer according to His will.  None of us are exempted from His gracious bestowal of gifts.  Since these gifts are given as a result of God’s grace, we can’t pick and choose which one we want to have.  The fact that Paul says “as he will” should remind us of the personality of the Holy Spirit.  He’s not an “it” or an undefined force operating in the universe.  He, the Holy Ghost is the third Person in the Godhead.                
                            
V. Conclusion.  The Christian life is an ongoing relationship with the indwelling Holy Spirit.  He enables us to truly acknowledge Jesus as Lord and in His grace, God gives spiritual gifts to all Christians to advance the work of His church.  He expects each of us to use our gifts to profit or benefit the church.  As I Peter 4:10 says, “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.”  If we do anything less, we aren’t being good stewards of the gifts that God has entrusted to us.













 























































      

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.