Chap. V. Divine Design. 50. the Second and Third Epistles of John
These two lesser Epistles of the beloved disciple could yield no such large or minute testimony to Christ as the first and longer one; but they are no less admirably suited to fulfill the work given him to do on our behalf, who face the dangers and difficulties of the last time. Each has from God its own special object. The Second Epistle is mainly to warn and direct where the doctrine of Christ was not brought; as the Third is to cheer and confirm those who zealously helped the true witnesses of Christ, and none the less but the more if self-seeking men sought to exclude and malign them. As in the First Epistle, the truth, even Christ, is insisted on as of all moment.
But the evident peculiarity of the Second is that the Holy Spirit addresses this inspired letter to “an elect lady and her children.” This is so novel as to indicate an extraordinary crisis which called for it. And the crisis is that “even now are many antichrists.” The lady and her children were exposed to danger in this respect: which is so great in itself, and aggravated by the absence of a Christian head of the family, that it pleased the Lord to send them a solemn caution, and indeed a peremptory command. Nor do we hear of any assembly near at hand. We can easily understand that the antichristian may have been a friend, perhaps in former days used to preach and teach Christ, nay possibly to their conversion. In any case it seemed no small self-denial to close their door. Was she not a woman, and as such forbidden to teach, or to exercise authority over a man? Hers was but a private household. Why should she and her children be required to discharge so stern a duty? The apostle meets such excuses.
“The elder to the elect lady and her children, whom I love in truth; and not I only, but also all who have known the truth, for the truth's sake which abideth in us and shall be with us forever. Grace shall be with us (or, you), mercy, peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. I rejoiced exceedingly that I have found of thy children walking in truth, according as we received commandment from the Father. And now I beseech thee, lady, not as writing to thee a new commandment but that which we had from the beginning, that we should love one another. And this is love that we should walk according to his commandments. This is the commandment, according as ye heard from the beginning that ye should walk in it. Because many deceivers went out into the world, those that confess not Jesus Christ coming in flesh: this is the deceiver and the antichrist. Look to yourselves, that we lose not what we wrought but receive a full recompence. Whosoever goeth forward and abideth not in the doctrine of Christ hath not God: he that abideth in the doctrine, he hath both the Father and the Son. If any one come unto you and bring not this doctrine, receive him not at home, and give him no greeting; for he that biddeth him greeting partaketh in his wicked works. Having many things to write to you, I would not with paper and ink, but hope to come unto you, and to speak mouth to mouth that our joy may be filled full. The children of thine elect sister salute thee” (vers. 1-13).
All heterodoxy is evil; but not to bring the doctrine of the Christ, perfect man and true God in one Person, is fatal and admits of no compromise.
Neither a mother nor her children can plead innocence if they yield. It is high treason to admit friendly terms, if we own Christian ground. The lady might be ever so orthodox: but to welcome to the house one who, claiming to be a Christian teacher, denied Christ's deity or humanity (i.e. their union in one Person), is to give up the foundation implicitly; and he or she who receives out of courtesy, liberal feeling, or any other human motive, becomes partaker of “his wicked works,” even if the evil doctrine be declined. The truth of Christ admits of no neutrality. Truth, love, and obedience must be in those who, believing in Christ, have life eternal and the Holy Spirit. We go right as Christians only as the eye, the heart, is true to Christ. Not “transgressing” but going forward, instead of abiding in the doctrine, loses all. “Transgressing” is spurious: it was development rather, which cannot consist with the truth.
The Third Epistle deals with the good side in the evil day. We are entitled to have and enjoy it in the worst of times. As the lady and her children were appropriately warned not to yield through fear of being counted narrow, bigoted, and uncharitable, with no less fitness the apostle writes to the gracious Gains that he might persevere in his loving care for all faithful servants of Christ, whatever be the party or personal opposition of any. John here too insists that it be love in truth and walking in it. One must have the truth clear before we can speak of love or exercise it: else we may be helping Satan against Christ under the name of charity. Even here truth has the first place; how indeed could it be otherwise?
“The elder to the beloved Gaius whom I love in truth. Beloved, I desire that in all things thou mayest prosper and be in health according as thy soul prospereth. For I rejoiced exceedingly when brethren came and testified to thy truth according as thou walkest in truth. Greater joy I have not than these things, that I hear of my children walking in (or, in the) truth. Beloved, thou doest faithfully whatsoever thou doest toward the brethren, and this strangers, who testified to thy love before the assembly; in sending forward whom worthily of God, thou wilt do well; for they went out for the Name, taking nothing from the Gentiles. We therefore ought to receive such, that we may be fellow-workers with the truth. I wrote to the assembly; but Diotrephes that loveth the first place among them accepteth us not. For this reason when I come, I will bring to remembrance his works which he doeth, prating against us with wicked words; and not content with these, neither himself accepteth the brethren, and those that would he forbiddeth and casteth out of the assembly. Beloved, imitate not what is evil but what is good. He that doeth good is of God: he that doeth evil hath not seen God. Demetrius hath been testified to by all and by the truth itself; and we also testify; and thou knowest that our testimony is true. I had many things to write to thee, but I am unwilling with ink and pen to be writing to thee; but I hope soon to see thee, and we will speak mouth to mouth. Peace to thee: the friends salute thee. Salute the friends by name” (vers. 1-14).
The hearty love of the apostle goes forth to Gains, because his love was governed by truth. The right rendering corrects making his prosperity to be the prime desire, but that about all things it might be, and even his health too, as his soul was prospering. For how often when the soul gets lax, God uses trial and sickness for good. His exceeding joy was brethren's testimony to Gaius' cleaving to the truth and walking in it; as be had no greater joy than to hear of this in his children. Nor does he fail to name Gaius' fidelity toward those laboring in the word, though strangers, not only in hospitality on the spot, but in setting them forward “worthily of God.” And these laborers were worthy, for the Name was their motive; and they declined the world's favors: even the apostle was glad to range himself as a fellow-worker with them and the truth.
But his writing to the assembly provoked the pride of Diotrephes who disliked these earnest witnesses for Christ, so as not to accept his words, and to go the length of babbling wickedly against the apostle. How soon the ruin came, and how audacious! Nor was it in word only, but in hostility to the stranger brethren and to those who honored them for their work's sake. We discern here the spirit of the evil house-servant who beat his fellow-servants, and may be assured that Diotrephes was not (like John, Gaius, and these visitors) longing and looking for Christ; to him it would be an enthusiasm if not a delusion. For the Lord traced such misconduct to this cause, to the heart saying, My Lord delayeth to come. But his evil way should not be forgotten when the apostle came: for the church is holy ground. Gaius was to imitate not the evil but the good; so to do is of God.
Then he speaks of Demetrius as one testified by the truth itself and his own testimony, which he knew would have the greatest weight with Gaius. It was a green spot in the midst of ruin. If we have seen much of Diotrephes that cannot be overlooked to our sorrow and shame, let us make so much the more of a Demetrius and a Gaius. All turns on the truth. Diotrephes no doubt assumed to respect order, but had no heart for the truth: else he had valued the working of the joints and bands in furthering and spreading it. His notion of order proved itself unsound, because of his indifference to the truth; for not content with opposing the visiting brethren, he ventured to despise the apostle's word on their behalf and ill-treated such as walked in truth and love. But be the declension ever so real and painful, the truth abides to walk in, and the love that is of God is its sure accompaniment. Such is the consolation in this the last Epistle of our apostle.