A problem of this magnitude has led many commentators to speculate on what great issues might lie behind it, and some have suggested a monumental struggle between two contrasting types of authority and leadership in the early church age. On the one hand there is the apostolic authority, which by the death of the apostles was passing. Dodd thinks that the author of 3 John, being a disciple of the apostle John, was attempting to carry it over into the second generation. On the other hand there is the new and emerging order of the monarchical episcopate, which indeed came to be the prevailing pattern of authority in the next century. If this is the case, 3 John could be a record of one part of this struggle as it occurred in one area of Asia between two strong personalities. This may be true in part. At least it may be the background against which the general problem of the letter may be understood.
But having said this, it must also be said that this is not the explanation of Diotrephes’ conduct that the book itself communicates. We may grant that there was a struggle for power over the affairs of the local church. But John attributes this, not to a mere difference of opinion about who should have the final word, but to obvious sin; for John argues that the struggle came about because Diotrephes loved “to have the preeminence.”
This is the original and greatest of all sins. It is the sin of Satan, who was unwilling to be what God had created him to be but who desired rather to be “like the Most High” (Isa. 14:14). It is the opposite of the nature of Christ “who, being in the form of God, thought it not robbery to be equal with God but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and, being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross” (Phil. 2:6-8). For Satan’s attempt to exalt himself, that one shall be made low (Isa. 14:15). For his humility and obedience, Christ has been “highly exalted” and been given “a name which is above every name” (Phil. 2:9). It is Christ rather than Satan or his followers who is to be our example.
One might think that because of the abominable conduct of Diotrephes John might well have threatened him with excommunication, since he had excommunicated others. But significantly John does not say this. He says only that when he comes he will “remember his deeds which he doeth.” That is, he will expose Diotrephes. No doubt John has in mind to exercise some form of remedial discipline if such becomes necessary. But John does not threaten. Nor does he indicate that a severe penalty, such as excommunication, would be desirable. It may be that in this attitude he most shows his truly legitimate authority and reveals the character of Christ who desires, not that sinners be condemned, but that they come to repentance.
On the other hand, Diotrephes should take no comfort in John’s restrained tone. For the time is coming when he will be faced with his arrogance and evil deeds and will have to give an account of them. So will all of Christ’s servants when the Lord Himself, and not merely His apostle, returns. Paul wrote, “So, then, every one of us shall give account of himself to God” (Rom. 19:21). The Christian is therefore to build his life according to God’s pattern so that he or she will stand approved in that day. Paul also wrote, “Every man’s work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall test every man’s work of what sort it is. If any man’s work abide which he hath built upon it, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved, yet as by fire” (1 Cor. 3:13-15).
