Month: Sep 2024

Posted in Exposition

Understanding the Book of Obadiah: A Concise Overview

Posted on by writtenexposition

The prophecy of Obadiah is the shortest book in the Old Testament and fourth of the twelve Minor Prophets (note: it comes fifth in LXX which has a different order for the first six Minor Prophets – Hosea, Amos, Micah, Joel, Obadiah, Jonah). It commences with a superscription (v.1) which states that it was written by someone called Obadiah and also that the subject matter concerns Edom. The remainder of the book is a diatribe against Edom, consisting of two oracles; the first denouncing that nation for sins committed against the people of Israel/Judah and the second a prophecy about the Day of YHWH.

AUTHORSHIP

Obadiah is a common Old Testament name that means ‘servant of the Lord’ so this may either be the name of the book’s author or just a self-description. A dozen men named Obadiah are mentioned in the Old Testament. Smith’s Bible Dictionary lists them as follows:

  1. A man whose sons are enumerated in the genealogy of the tribe of Judah. (1 Chronicles 3:21)
  2. A descendant of Issachar and a chief man of his tribe. (1 Chronicles 7:3)
  3. One of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:33; 9:44)
  4. A Levite, son of Shemaiah, and descended from Jeduthun. (1 Chronicles 9:16; Nehemiah 12:25)
  5. The second of the lion-faced Gadites who joined David at Ziklag. (1 Chronicles 12:9)
  6. One of the Princes of Judah in the reign of Jehoshaphat. (2 Chronicles 17:7)
  7. The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. (Ezra 8:9)
  8. A priest, or family of priests, who settled the covenant with Nehemiah. (Nehemiah 10:5)
  9. The fourth of the twelve minor prophets.
  10. An officer of high rank in the court of Ahab. (1 Kings 18:3)
  11. The father of Ishmaiah who was chief of the tribe of Zebulun in David’s reign. (1 Chronicles 27:19)
  12. A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. (2 Chronicles 34:12)

Nothing is known about no. 9 in Smith’s list, the author of the book of Obadiah.

DATE OF WRITING

The book of Obadiah contains no internal evidence that would indicate when it was written. No information about the author (except for his name) is given so it is virtually impossible to determine the date of writing. There are differing theories as to when the book was written. That depends upon how v.11 is interpreted.

In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. Obadiah 11

There is disagreement as to whether this verse refers to what happened around the time of the siege and fall of Jerusalem to Nebuchadnezzar II in 587/6 BCE or to a much earlier event. The verse relates to an attack on Jerusalem, when the Edomites participated in the city’s destruction.

PRE-EXILIC VIEW

Those who consider that Obadiah was a pre-exilic prophet view Obadiah 11 as referencing an event much earlier in Judah’s history than the fall of Jerusalem to the Babylonians. They identify two possibilities:

a) The Edomite revolt during the reign of King Jehoram of Judah (c. 852-841 BCE) when, in league with the Philistines and the Arabians, the Edomites plundered the temple of YHWH in Jerusalem and also carried off the royal household.

In his days Edom revolted from under the hand of Judah, and made a king over themselves. So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents. Yet Edom revolted from under the hand of Judah unto this day... 2 Kings 8:20-22

In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots. So the Edomites revolted from under the hand of Judah unto this day… 2 Chronicles 21:8-10

Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians: And they came up into Judah, and broke into it, and carried away all the substance that was found in the king’s house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons. 2 Chronicles 21:16-17

Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Philistia? will ye render me a recompense? and if ye recompense me, swiftly and speedily will I return your recompense upon your own head; Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: The children also of Judah and the children of Jerusalem have ye sold unto the Greeks, that ye might remove them far from their border. Joel 3:4-6

Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom: But I will send a fire on the wall of Gaza, which shall devour the palaces thereof: And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD. Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever: But I will send a fire upon Teman, which shall devour the palaces of Bozrah. Amos 1:6-12

Keep not thou silence, O God: hold not thy peace, and be not still, O God.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
They have taken crafty counsel against thy people, and consulted against thy hidden ones.
They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
For they have consulted together with one consent: they are confederate against thee:
The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes (Arabians);
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Assur also is joined with them: they have helped the children of Lot. Selah. Psalms 83:1-8

b) Edomite conflict with Judah during the reign of King Ahaz of Judah (c. 732-716 BCE).

At that time did king Ahaz send unto the kings of Assyria to help him. For again the Edomites had come and smitten Judah, and carried away captives. The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there. 2 Chronicles 28:16-18

EXILIC VIEW

Those who view Obadiah 11 as referring to what happened around 586 BCE postulate that the prophet Obadiah wrote early in the exilic period, just after the fall of Jerusalem, of which he may have been a contemporary eyewitness. These are the relevant passages:

Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof. Psalms 137:7

As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us. They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come. Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen. Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins. Lamentations 4:17-22

Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD. Ezekiel 25:12-14

Moreover the word of the LORD came unto me, saying, Son of man, set thy face against mount Seir, and prophesy against it, And say unto it, Thus saith the Lord GOD; Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate. I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD. Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end: Ezekiel 35:1-5

I favour the pre-exilic view that Obadiah lived and wrote during or soon after Edomite rebellion in the reign of King Jehoram (c. 852-841 BCE) but the dominant opinion among modern scholars is that the Book of Obadiah was written sometime in the 6th century BCE, probably in the early years of the Babylonian exile. This assumes that the occasion when Edom gloated over Jerusalem was its destruction by the Babylonians. Psalm 137:7 strongly supports that view. Its proponents, however tend to ignore Jeremiah 40:11, which indicates that people from Judah fled from the Babylonians to other territories; a number of them finding refuge in Edom.

PROPHETIC PARALLELS

The book of Obadiah contains obvious parallels with other Old Testament prophetic writings; especially Jer 49:7-16. The other passages are Lam 4:21; Joel 1:15; 2:32; Ezek 25:12-14; 35:5; also compare Psa 137:7; Mal 1:2-5.

BACKGROUND

Read: Gen 25-33

According to the Old Testament the nations of Edom and Israel traced their roots to a common ancestor. This was the patriarch Isaac, son of Abraham. Isaac fathered twin sons named Esau and Jacob. From Esau came the nation of Edom and from Jacob the nation of Israel.

According to the biblical account the twin brothers were rivals from before birth (Gen 25:19-34). Verse 22 of Gen 25 notes that in their mother Rebekah’s womb ‘the children struggled together within her.’ Concerned by this she inquired of YHWH and in reply received a significant prophecy:

And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. Gen 25:23

Genesis does not clarify whether the prophecy relates to the two individuals (Esau and Jacob) or to the future nations (Edom and Israel) that would descend from them.

The rivalry between the twin brothers continued into adulthood but it the Genesis record would indicate that later on they more or less patched up their differences; which would lead one to the conclusion that the prophecy pointed to future national affairs. The brothers may have reached an accommodation of sorts but that was not the case with Edom and Israel. Despite the fact that the two nations had a common ancestor and were thus related by kinship, their history is marked by mutual hatred and hostility. The nation of Israel expected Edom to behave towards it as a brother should, unfortunately Edom did not share those same sentiments (Deut 23:7; Num 20:14-21).

The brotherhood of Edom and Israel is referred to several times in the Old Testament. It is stressed even in the account of the birth of the twin brothers Esau and Jacob with the comment that immediately after Esau was born ‘his brother came out’ (Gen 25:26). Other references to this kinship are in Num 2:14; Deut 2:4, 23:7; Amos 1:11; Obad 10, 12; Mal 1:2.

The treatment of Esau and Edom in the Pentateuch is comparatively neutral in tone but in the prophets they are referred to with hostility. The main reasons are 1) Edom’s history of aggression towards Israel, often in cahoots with other Canaanite nations that were unrelated by kinship and also 2) Edom’s expansion into Judean territory in the Negev (Ezek 35:10; 36:5; Obad 19-20, cp. 1 Esdras 4:50).

The bad press continues in the New Testament where Esau is viewed negatively in Rom 9:13 as regards election and in Heb 12:16-17 is cited as a negative example of someone who prefers the gratification of fleshly appetites to the blessing of God. There is no direct quotation from Obadiah in the New Testament.

THEMES AND PURPOSE

The Book of Obadiah has two main themes. One is the overthrow and destruction of Edom, Israel’s inveterate enemy. The other is the eventual glory of Israel/Judah in the Day of YHWH. The purpose of the book is therefore to prophesy Edom’s doom because of its pride and hatred of Israel/Judah and to encourage the Israelites/Judeans in the fact that a bright future lies ahead. The book divides as follows:

1-14 Declaration of Judgement on Edom

15-21 Deliverance for Israel in the Day of YHWH

KEY VERSE

…as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. Obadiah 15

KEY PHRASE

the kingdom shall be the LORD’s. Obadiah 21

Posted in Exposition

PSALM 19:7-14

Posted on by writtenexposition

Hymn: Mission Praise No. 506, O Lord my God

Reading Psalm 19

According to the heading Psalm 19 is a psalm of David. We do not know when it was written but David, at some time, must have looked up and marvelled at what he saw in the heavens above him. I am sure that verse one is familiar to all of us: ‘The heavens declare the glory of God; and the firmament sheweth his handiwork.’ 

As David meditates on how the sun dominates and illuminates everything under it in physical life, he thinks about how the word of God dominates and illuminates in spiritual life. This leads him to contemplate divine revelation in nature and then reflect upon divine revelation in the written word. He ponders what the Bible is and the role it should play in the life of the believer.

The psalm easily divides into three sections which could be considered under the following headings:

1-6 THE REVELATION OF GOD IN THE SKY

7-9 THE REVELATION OF GOD IN THE SCRIPTURES

10-14 THE RESPONSE TO THE WORD OF GOD IN THE SERVANT

For the sake of precision, let me point out that in the first section (vv.1-6) about divine revelation in nature, the name ‘God’ (v.1) is used. This name ‘God’ would remind us that he is the sovereign creator.

In the last half of the psalm the name ‘the Lord’ is used; occurring seven times. The name ‘the Lord’ brings before us the mercy and love of the covenant-keeping God.

This evening I won’t deal with the psalm in detail but would just like to point out a few things from vv. 7-14 for your consideration.

(7-9) THE DESCRIPTION OF THE WORD OF THE LORD.

David makes six statements, each one containing a different name for the word of God, followed by a description of what it does.

It is perfect

‘The law of the Lord is perfect, converting the soul.’ (v.7a)

This means that the word of the Lord is without blemish, complete, lacking nothing. It is flawless, without error. It is not misleading, it has integrity. God’s word contains everything we need to know about who God is. It also tells us about ourselves and the devastating impact of our sins. It tells us about the atoning sacrifice of our Saviour and how we can be saved. God’s word is perfect, restoring the soul.

This word ‘restore,’ in Hebrew can mean to revive or to restore but it can also mean to return, as in repent. The KJV translates it as ‘convert’, ‘The law of the Lord is perfect, converting the soul.’

As it is read and applied God’s perfect word has an effect on the soul. His word tells how we can be returned to a right relationship with God. It restores us to God as it is the means by which we are drawn into a right relationship with him.

It is sure

‘The testimony of the Lord is sure, making wise the simple.’ (v.7b)

The testimony (covenant) of the Lord is ‘trustworthy.’ We can rely upon it. When all around us there is fake news and conflicting messages the truth of God’s word is unchanging; it is sure and trustworthy.

The word ‘simple’ does not refer to someone one who is incapable of understanding but to someone who is lacking in knowledge. The idea is of a rather naïve person who needs to gain wisdom in order to live a life that pleases the Lord. God will reveal himself to anyone who comes to the Bible with an open mind. His word makes us wise for without it we would be lost in our own confused thinking.

It is right

‘The statutes of the Lord are right, rejoicing the heart.’ (v.8a)

A statute is something appointed, that is, a directive which, if followed, will lead successfully to the goal of a productive and useful life. The thought is that of orders or directions, which if followed allow us to go where God wants us to go. God’s directions are exactly right and they are always right. David says that they cause the heart to rejoice. This is because they keep us in a right relationship with God.

It is pure

‘The commandment of the Lord is pure, enlightening the eyes.’ (v8b)

The word pure here means ‘without pollution’ and can describe the purity and radiance of sunlight. The NIV translates: ‘The commands of the Lord are radiant, giving light to the eyes.’

Psalm 119:105 says, ‘Thy word is a lamp unto my feet, and a light unto my path.’

Proverbs 6:23 says, ‘For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.’

Without God’s word we would have no spiritual understanding. Like the brilliance of the sun it banishes the darkness and enables us to see clearly. Through it God shows us where to step, what to avoid and which way to take. By following God’s word we can make sound choices in life.

It is clean

‘The fear of the Lord is clean, enduring forever.’ (v.9a)

The fear of the Lord is clean – the word ‘fear’ is used for the word of God because the fear of the Lord is one of the effects God’s word has upon the heart. This is a literary technique known as metonymy (using a single characteristic of an object to describe the whole object). The word of the Lord produces reverence and awe. That fear of the Lord is clean;  i.e. it has a purifying effect on us, and it endures forever. It does not change.

1 Peter 1:24-25 says, ‘For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever’ 

It is true

‘The judgments of the Lord are true and righteous altogether.’ (v.9b)

God’s judgments are true. The word ‘judgments’ here refers to God’s decisions. These are his declarations about what ought not to be and what should be. The idea behind ‘judgment’ is that of a legal ruling. All God’s decisions are based on the truth and are therefore righteous altogether. God gives true justice.

V. 10 THE DESIRE FOR THE WORD OF THE LORD

‘More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.’

The psalmist now speaks about the desirability of God’s word. David says that God’s word is sweeter than honey or the drippings from the honeycomb. If we love God, then his word will be precious to us, like gold, and sweet to us, like honey.

David’s words challenge us to ask: ‘What do I treasure most in life?’ Many people pursue wealth, success or pleasure. But David tells us that God’s word is more valuable than any of these things. It is more precious than gold because it produces what money cannot buy – wisdom, righteousness, and a relationship with God. It is sweeter than honey because it satisfies the deepest longings of the heart.

VV. 11-13 THE DISCERNMENT OF THE WORD OF THE LORD

‘Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.’

God’s word warns us against sins that we commit unintentionally and those which we commit wilfully. When we read God’s word it rewards us. That is, it produces good results by helping us to avoid falling into sin.

David, who calls himself a servant (v.11) of the Lord, realizes that, despite his knowledge of God’s word, he is prone to sin. He identifies two types of sins: secret faults and presumptuous sins. Hidden faults are those sins which we commit unknowingly and unintentionally. Wilful sins, on the other hand, are deliberate acts of disobedience when we know what is right but choose to ignore that and sin anyway.

Recognizing the fact that all of us, because of spiritual insensitivity, commit sins that we do not even discern, David (v.12) asks a rhetorical question: ‘Errors, who can discern them?’

As we read and study God’s word and allow it to direct our thinking, God will show us hidden faults in our lives which we could not otherwise see. Verse 12 reminds us that we must pray for cleansing from secret faults.

Verse 13 reminds us that believers ought also to pray for preservation from presumptuous sins. These are arrogant, premeditated sins which are committed wilfully. We presume that we can get away with them. We view them as insignificant, thinking and hoping that somehow God will see them that way as well.

If David could be cleansed from secret sins and preserved from committing presumptuous sins he would be innocent of ‘the great transgression.’ By this he probably means a state of rebellion against the Lord.

V. 14 THE DEVOTION OF THE SERVANT OF THE LORD

‘Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.’

David’s final plea is for his life to be pleasing to God – not just in outward actions, but in the words he speaks and the thoughts he thinks. He desires to live a life that honours God, recognizing that God is his Rock (strength and stability) and his Redeemer (the one who saves him).

SUMMATION

In Psalm 19:7-14 David celebrates the beauty, value, and power of God’s word. It is perfect, it is sure, it is right, it is pure, it is clean and it is righteous. It is more valuable than gold and sweeter than honey. It warns us of dangers and brings great reward when we follow it. It reveals our sins and leads us to forgiveness, and ultimately, shapes our lives so that we may live in a way that pleases God.

Let us therefore commit ourselves to treasuring God’s word; allowing it to restore our souls, guide our steps, and transform our hearts.

Short talk delivered at a Sunday evening prayer meeting, 22 September, 2024

Posted in Exposition

THOUGHTS ON 3 JOHN

Posted on by writtenexposition

INTRODUCTION

Consisting of just 219 Greek words 3 John is the shortest book in the New Testament. With 245 Greek words, 2 John is the next shortest. These two books by the same author share some similarities. They both appear to be personal letters addressed to individuals, from someone calling himself ‘the elder.’ 2 John is addressed to an anonymous lady and her children and 3 John to a man called Gaius. In each case, however, the content seems to be aimed at a wider readership. They have the same structure, similar conclusions and have ‘truth’ and ‘love’ as key words.

Neither letter records the writer’s name and date of writing but authorship has traditionally been ascribed to the Apostle John and the date of writing thought to be between 80 and 95 CE. Scholars also reckon that John was based in Ephesus at that time and, as the last of the twelve apostles still living, was a senior figure in the fellowship of Christian assemblies in Asia Minor.

Both epistles deal with the topic of hospitality, but from a different angle. On the one hand, 2 John forbids extending hospitality to visiting teachers who hold faulty teaching about Jesus Christ whereas, on the other hand, 3 John encourages the provision of hospitality and material supplies to itinerant Christian workers who have ‘gone out in the Name.’ The key verse in 3 John is v. 8 as it sums up John’s message to Gaius: ‘So we ourselves should support them so that we can be their partners as they teach the truth.’ 3 John 1:8 NLT

In 2 John the emphasis is more on the home whereas in 3 John the emphasis is on the church. Indeed, it is the only one of the Johannine writings, except the Revelation, that refers to ‘church’. 2 John, with its mention of deceivers, antichrist and teaching is more concerned with doctrine. 3 John mentions three men, at least one of whom is a church leader, and focuses more on personalities.

The occasion that inspired the writing of 3 John is unknown but may perhaps be reconstructed as follows from the sparse information in the epistle. John writes a personal note to a close friend called Gaius about a serious situation that has arisen in one of the Christian assemblies in Asia Minor. Gaius is an influential and hospitable member either of that assembly or of another one nearby. By sheer force of personality a man called Diotrephes has assumed leadership of the church, is refusing to receive itinerant Christian workers and has excommunicated other members of the church who opposed or disobeyed him. John has written to the assembly about these issues but Diotrephes has rejected his communication, made it clear that John is not welcome and has been spreading malicious rumours about him. John writes to encourage Gaius in his faith and exhort him to continue to extend hospitality to Christian workers. John himself will travel to the church urgently and will sort out the problem of Diotrephes.

Third John may be divided as follows:

1-2 SALUTATION
3- 8 PROSPEROUS GAIUS – WALKING IN THE TRUTH
9-11 PREEMINENT DIOTREPHES – WITHOUT TRUTH
12 PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH
13-14 CONCLUSION

SALUTATION (1-2)

(1) Like any first century Greek letter, 3 John begins with a salutation. As in 2 John, the writer identifies himself as ‘the presbyter (elder).’ This word can refer to an older man, which John certainly was at the time of writing, but in the early church it also referred to a church leader; of which there would have been a plurality in every assembly location (Ac 14:23; 20:17; Titus 1:5).

The elder addresses the letter to one person, a certain Gaius, whom he describes as ‘well-beloved’ in v.1 and also in vv. 2, 5 and 11. There are three references to love in the first two verses. The elder loves Gaius in truth i.e. he truly or genuinely loves him. Even though there is no definite article (‘the’) it may mean that the elder loves Gaius ‘in the truth’ i.e. they are fellow-believers in the truth about Jesus Christ. There are six references to truth in the epistle: vv.1, 3 twice, 4, 8, 12.

The name Gaius (meaning ‘rejoicing’) was popular in the Roman Empire at that time which would suggest that this man was a Gentile convert. There are three other men named Gaius in the New Testament:

  • Gaius of Macedonia Acts 19:29
  • Gaius of Derbe Acts 20:4
  • Gaius of Corinth Rom 16:23; 1 Cor 1:14

Some commentators speculate that Gaius of Corinth may have been the hospitable Gaius of 3 John since Paul says that he was his ‘host’ (Rom 16:23). That is unlikely because the Gaius in 3 John is one of the Apostle John’s converts (3 Jn 4) whereas the other three are closely associated with Paul. It would therefore seem that the Gaius of 3 John is a fourth Gaius, especially since there is no ancient tradition that links the epistle 3 John with Corinth.

(2) As in any secular letter of the time there follows a wish for the recipient’s good health and wellbeing. The verb eúchomai can mean ‘wish’ or ‘pray;’ perhaps the latter translation is more appropriate in this case. The elder addresses Gaius as ‘beloved’ (something like ‘dear friend’) and prays that Gaius may prosper (lit. be led along a good road; cp. Rom 1:10; 1 Cor 16:2) and be well even as his psyche (soul or life) is prosperous. This wish that Gaius might be as well off physically as he is spiritually may suggest that Gaius had some ongoing health problem(s).

PROSPEROUS GAIUS – WALKING IN THE TRUTH (3- 8)

(3) Having stated in v.2b that Gaius’ soul prospers, the elder proceeds to give his reasons for that confident assertion. He says that he rejoiced greatly when some of the brothers (see also vv.5, 10) came to him with a good report about Gaius’ faithfulness and adherence to the truth. The present participle in ‘coming’ and ‘testifying’ implies that these occurred more than once (‘the brothers coming and testifying’). Possibly the same ‘brothers’ who brought the good news about Gaius are those who also reported negatively on Diotrephes (v.10). ‘Even as’ – that the truth is in Gaius is exemplified by the fact that he always ‘walks (i.e. lives) in the truth.’

(4) Lit. ‘Greater than these I do not have joy that I hear.’ Referring to the occasions when he had heard good reports about Gaius the elder expands upon ‘rejoiced greatly’ (v.3) to say that nothing causes him greater joy than hearing reports like these about his ‘children’ (téknon). Presumably his children refers to converts who have come to faith in Jesus Christ through his ministry. The Apostle Paul uses téknon in this sense in 1 Cor 4:14; Gal 4:19; Phil 2:22. The joy that the elder experiences reflects his deep pastoral concern for the spiritual growth of his converts.

(5) Once again addressing Gaius as ‘beloved’ (vv. 1, 2, see also 11) the elder commends him for all his efforts for the brothers, even though they are strangers. What he does for them (i.e. his hospitality) is ‘a faithful thing’ – he is acting as a believer should. ‘And to strangers’ means ‘even to strangers.’ The strangers are the brothers, not a different group of people. They are fellow-believers, most likely itinerant preachers, unknown to Gaius.

‘You do the faithful thing’ is present tense but may also refer to future actions as if already accomplished. All that Gaius has done, currently does and will do for the brothers is an expression of his Christian faith.

(6) The brothers had testified to the truth that was in Gaius (v.3) but here it is said that they also testified to his love, speaking highly of him in the presence of the church. Most likely this means the presbyter’s assembly rather than Gaius’ assembly or the church at large. In the gospel and epistles of John ‘church’ only occurs here and in vv. 9 and 10 of this letter.

‘Whom if thou bring forward on their journey… thou shalt do well.’ To ‘bring them forward’ means to ‘send them on their way;’ the idea is that after extending hospitality Gaius would send them off equipped with enough food and money to last them until they reached their next destination (Acts 15:3; Rom 15:24; 1 Cor 16:6,11; 2 Cor 1:16; Tit 3:13). To send them on their journey like this would be ‘in a manner worthy of God. ‘Thou shalt do well’ is future which suggests that although the travelling workers had visited Gaius and then returned to the elder (v.3) they were about to go out again and would require hospitality from Gaius once more.

(7) ‘Because they have set out on behalf of the Name.’ ‘ Set out’ (exérchomai) is used of missionaries in Acts 14:20; 15:40. ‘The Name’ could refer to God but is more likely to refer to Jesus, as it does elsewhere in the New Testament (Jn 15:21; Acts 4:12, 17; 5:41; 9:16; 15:26; 21:13; Rom 1:5; Phil 2:9; 1 Pet 4:14). The reasons John gives for supporting the brothers are a) they are Christian missionaries, and b) they have no other means of support.

Perhaps to contrast with the begging activities of itinerant philosophers and representatives of pagan cults the Christian missionaries did not seek support (received nothing) from the Gentiles. Note that Jews used the word ‘Gentiles’ to refer to non-Jews whereas in this verse we have an example of its use by Christians to refer to non-believers.

(8) ‘We’ (i.e. Christian believers as distinct from non-believing Gentiles) are to receive such (i.e. those that match the criteria in v.7). Notice the word play: those who ‘receive’ (lambánō) nothing from the Gentiles ought to be ‘fully received’ (apolambánō) by the church. By receiving such people Gaius would prove to be a co-worker (sunergós, see also Rom 16:3; 2 Cor 6:1; Phil 2:25; Col 4:11) for the truth (the gospel message).

PREEMINENT DIOTREPHES – WITHOUT TRUTH (9-11)

(9) John now refers to the case of Diotrephes (his name means ‘God-nurtured’). This may have been his main motivation for writing to Gaius. He says ‘I wrote to the church’ which would suggest that in a letter that is no longer extant John wrote, perhaps to commend a worker or provide some teaching for the assembly, but the message was rejected by Diotrephes. This church where Diotrephes holds sway may be Gaius’ assembly also but since John seems to be informing Gaius of the situation it seems more likely that it is an assembly near Gaius.

John states that Diotrephes does not ‘receive’ him personally; i.e. he does not accept John’s apostolic authority. John notes that Diotrephes is someone who ‘loves to have first place.’ The present tense (‘loves’) denotes ongoing and habitual action. Egotistical and ambitious as he is, Diotrephes seems to have appointed himself as leader of the assembly and for some reason, whether doctrinal or personal, spurns the authority of the apostle John.

(10) In v.10 John lists four specific allegations about Diotrephes behaviour. ‘Which he doth’ is present tense. Diotrephes’ actions are continuous and ongoing.

  • He slanders John.
  • He refuses to accept the brothers (itinerant Christian workers).
  • He prevents others church members from extending hospitality to the brothers.
  • He expels those who disobey him and give hospitality to the brothers.

John says ‘wherefore, if I come, I will remember his deeds.’ This statement does not imply doubt about John’s arrival. He is promising to visit the assembly and publicly denounce Diotrephes (‘I will bring up, remind’). He will address Diotrephes’ deplorable behaviour when he visits.

(11) Once again calling Gaius ‘beloved’ John encourages him to imitate good and avoid evil. One who is good shows that he is of God whilst one who is evil has not seen God. The perfect tense of ‘has seen’ references a past event. ‘To see God’ is to have intimate knowledge of God (Jn 6:46; 14:9). John would not wish Gaius to imitate Diotrephes but in the next verse he mentions someone whom Gaius would do well to imitate.

PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH (12)

Implicit in the text is the suggestion that Gaius ought to imitate the life of Demetrius, who is a good person. His name meaning ‘belonging to Demeter’ (Demeter was a Greek fertility goddess) would suggest that he is a converted pagan. That he is ‘well spoken of by everyone and by the truth itself’ means that he has a good testimony and lives a life of truth. He is of good character and has a good reputation. Demetrius may have been the one who carried the letter to Gaius because John then adds a further endorsement: ‘we (pl) bear witness.’ John and his associates also vouch for Demetrius. John may have in mind the Old Testament requirement for three witnesses (Dt 19:15, cp. 1 Jn 5:7-8). The witness to Demetrius’ life and character was from a) everyone b) the truth, and c) John and his associates.

CONCLUSION (13-14)

The concluding words of 3 John are similar to those of 2 John 12-13. The elder ends on a personal note, saying that he looks forward to seeing Gaius, whom he asks to convey his greetings to other believers.

(13) John has been using the plural ‘we’ in v.12 but now changes to the singular ‘I’ in vv.13 and 14. He has told Gaius that he is coming to visit ‘shortly’ therefore he will not write more with a reed pen and ink (lit. black) but will talk to Gaius in person (lit, ‘mouth to mouth’).

(14) ‘Shortly’ is ‘immediately’ or ‘very soon’ and may reflect the urgency with which John needs to deal with the problem of Diotrephes. The letter closes with a three-fold greeting:

1. ‘Peace be to thee.’ John wishes a blessing upon Gaius (cp. Num 6:26).

2. ‘Our friends salute thee.’ John’s associates send their greetings as well.

3. ‘Greet the friends by name’ John asks Gaius to to pass on his greetings to each person individually rather than just as a group. This is the one and only time Christians are directly addressed as ‘friends’ in the New Testament.

SUMMATION

3 John highlights the topics of truth, hospitality and church leadership. It contrasts the behaviour of faithful and helpful believers like Gaius and Demetrius with the self-serving and divisive actions of Diotrephes and thus serves as both encouragement and warning.

Posted in General

Go Forward!

Posted on by writtenexposition

Hymn: Mission Praise 245. How great is our God

Reading: Exodus 14:1-15

And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.

INTRODUCTION

Times of great change can be a mixed bag of fear and excitement. This week, for some of the young people connected with this church there may be a change of school or perhaps a change of subjects after GCSEs. Maybe others will soon be off to work or university, having recently received their “A” level results. There will be excitement at what has been accomplished so far but also a degree of trepidation at what lies ahead.

Some of you, much older, perhaps find yourselves in a distressing situation, feeling hemmed in and not sure where to turn or what to do next. You are asking yourself: ‘What do I do now?’ 

BACKGROUND

In the passage which we have read from the book of Exodus the Israelites have recently been delivered from slavery in Egypt. They had witnessed incredible miracles there, including the plagues that struck the Egyptians but spared them, the Passover that killed firstborn Egyptian sons but spared their own, and their release from the many years of bondage that they had endured.

Now, not long after the Exodus, they are at the shore of the Red Sea, with Pharaoh’s army fast approaching from behind. Before them lies the Red Sea; behind them, the advancing Egyptian army. It is a moment of great fear and uncertainty for the people. They are trapped, in a dead end. What should they do now?

As recently liberated slaves not used to making decisions, they have had a crisis of confidence. Moses’ initial suggestion in v.13 was to ‘stand still,’ but that wasn’t going to achieve anything. In their dire situation, loudly expressing great fear and doubt (vv. 11 and 12), the people cried out to Moses, and Moses cried out to the Lord. God’s response to Moses was surprising: ‘Why are you crying out to me? Tell the Israelites to go forward.’

COMMENTS

This evening let us briefly reflect on the message that God gave to Moses and the Israelites in their moment of crisis:  ‘Go forward!’ It is one that we can apply to ourselves today: for it calls us to move beyond our fears, doubts and uncertainties. Using this passage as a springboard, allow me to suggest some principles that will help us to ‘go forward’ in our own lives and in our walk with God.

WE MUST HAVE FAITH IN GOD

When God through Moses instructed the Israelites to go forward, he was asking them to trust him completely, in spite of the fact that there was a seemingly insurmountable obstacle before them, i.e. the Red Sea. From a human perspective, they were trapped, they were cornered, there was no way forward. But God’s command was not based on human reckoning; it was based upon his own divine power and purpose.

Sometimes we find ourselves in a similar situation. We face what seems like an impossible obstacle, and we feel trapped by our circumstances. Our natural inclination is to look for an escape route, to find a way back to safety or just to cry out in despair. Yet, God calls us to go forward and trust his instructions even when we cannot see the path ahead. Whenever the way ahead is unclear going forward requires faith. The Apostle Paul reminds us of that in 2 Corinthians 5:7: ‘For we walk by faith, not by sight.’ Faith is believing the promises of God and trusting his ability to make a way forward, even though that may seem impossible.

WE MUST BE OBEDIENT TO GOD’S WILL

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. Rom 16:1-2

If ye love me, keep my commandments. Jn 14:15

Because the Israelites obeyed God’s command to go forward, they witnessed one of the greatest miracles in the Bible; the parting of the Red Sea. As they moved forward in faith, God acted on their behalf, making a way through. Their obedience unlocked God’s miraculous provision. Whenever we choose to obey God, even if that doesn’t seem to make sense, he will work in us, through us and for us; in ways that we can never imagine.

WE MUST HAVE THE COURAGE TO ACT

God’s instruction to move forward was about more than just physical movement; it also meant stepping outside of their comfort zone. The Israelites had been slaves for around four hundred years. They were accustomed to life in bonds, but now God was asking them to trust him for freedom. They needed to be brave in the face of peril. Similarly, God sometimes summons us outside of our comfort zones. He encourages us to venture into the unknown, to embrace change, and to take risks that may be uncomfortable or even frightening. Whatever the problem, God’s demand to move forward requires us to abandon the safety of what we know and embrace the potential of what God has in store for us.

WE MUST BE ALERT

As we ‘go forward’ through life seeking to obey God’s commands and fulfil his will for us we must always be alert, as we shall encounter many obstacles and face many difficulties along the way. Here in Exodus 14 the Israelites faced the problem of the Red Sea and how to get over it. Their next challenge would be the Sinai Desert and how to cross it; no shelter, lots of heat, sand as far the eye can see, little food and a shortage of water.

By the way, the following chapter, Exodus 15, highlights the importance of water to the Israelites’ during their wilderness experience:

MIGHTY WATERS:  Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Exod 15:10

MISSING WATERS: So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. Exod 15:22

MARAH WATERS: And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. Exod 15:23

MANY WATERS: And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. Exod 15:27

We must be alert because the enemy is always on our track, seeking to ruin us and prevent us from going forward and reaching our goal. The Apostle Peter warned about this in 1 Peter 5:8 where he wrote about alertness (Be sober, be vigilant;), an adversary (because your adversary the devil, as a roaring lion, walketh about,), and an attack (seeking whom he may devour). Let us be careful!

SUMMATION

How do we ‘go forward’ today?

  • We must trust God in times of fear and uncertainty.
  • We must obey God’s commands, confident that he is able to make a way forward even when that seems impossible.
  • We must have the courage to step out of our comfort zone and accept the new things that God wants to do in our lives.
  • We must constantly be on the alert in order to avoid obstructions and repel the adversary who seeks to devour us.


Just as the Lord led the Israelites through the Red Sea, he is ready to lead us through our challenges and obstacles, but we must be willing to ‘go forward’ in faith.
Let each of us therefore reflect on those areas of our life where God may be calling us to ‘go forward’ – areas where he is asking us to trust him more, where he is challenging us to step out in faith. This evening let us commit to moving forward, trusting in God to guide us every step of the uncharted way ahead.

Short talk delivered at a midweek prayer meeting 03 September, 2024