We, therefore, ought to take up (support) such men so that we may be fellow-workers for the truth

Gaius, along with unnamed others, had been thrown out of the church by Diotrophes (whom we assume was the pastor), who refused to share the limelight with visiting missionaries sent out by John. Gaius’ “sin” was that he gave money and supplies for these traveling missionaries to get safely to the next Christians’ home.

John is furious about what he did. And he tells Gaius to continue to support them in the future—no matter what the pastor might say or do. Indeed, he was soon coming with full apostolic authority to deal with (“remember”) the problem and the problem-maker!

In the midst of that discussion, John wrote the verse listed above. Playing on the Greek (in which he was writing), he says, Because these missionaries refused to “take” any support from the heathen to whom they preached (so as not to sully Christ’s name[i]), Gaius and other believers ought to “take up” such men. When one does so—supporting them in their work financially or otherwise—one becomes a “fellow-worker” for the truth.  He is looked upon by God as if he too were out there on the mission field preaching the Word. What an incentive to give!

It’s about time to hear some sermons from this passage—don’t you think?

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Only one thing about it troubled me—its title—one that I suppose was put there by the publisher. It has the word “Miracles” in the title, describing the work.

As I read through the book, not a single miracle was described. There were many instances of God’s good providence, but no miracles.

Someone had misled us—as they often do in Christian circles today—calling all sorts of marvelous things that God does “miracles.” Let’s stop using that word loosely! Let’s call miracles “miracles” (they don’t happen except in the Bible).

Let’s call them the results of hard labor for the Lord that He blesses, and His providential working regardless of circumstances.

If someone grows a news leg after amputation; that’s a miracle. If Doctors, dedicated to their work, are able to save a leg that would have been amputated in Civil War days—that’s God’s providential working through their expertise. It’s no miracle!

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He tells Gaius—who had been given the boot by Diotrophes (the probable minister of Gaius’ church) for receiving these missionaries into his home—to hold them in high regard because they went out preaching in the Name of Jesus Christ, refusing to take anything from those to whom they preached. Presumably this was to keep down any accusations that they were just out to get money. That was a common charge against travelling Sophists, Stoics and other teachers of the day.

At any rate, he tells him that he did the right thing, that he will take care of Diotrophes when he comes, and that he should continue such good work.

He also tells Gaius that whoever supports such men would be considered as if they were themselves out on the field preaching alongside of them. To my mind that’s one of the great missionary texts of the New Testament—but one I’ve never heard anyone preach on in order to gain support for missions!

In the process, he tells Gaius to fit them out with all they need to be able to get safely to the next Christian’s house in the town to which they would travel afterwards—a common practice in the early days of Christianity.

And in doing so, he tells him that they should be treated as if he were he were treating God himself!

How often have missionaries been given crummy stuff from the “missionary barrel”—stuff you wouldn’t keep in your house anymore? I heard of some missionaries who were sent dried, used tea bags!

It would be well for those who give to think twice before sending their castoffs to missionaries. Give them good products—computers (brand new), clothes that fit and are up to date (or money to buy them)—that are a blessing rather than a disgrace. Treat them as if they were God Himself—after all, they go forth in His Name!

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