Martin Collins focuses on the second and third epistles of John, letters. Second John warns Christians against false teachers and the necessity not to let down their guard, realizing that deception is possible when they move 'progressively' against doctrines of Christ, as had occurred in the final years of the Worldwide Church of God. Third John was written to Gaius, whom John commended for his hospitality in welcoming genuine servants of God. John warns Gaius of the treachery of Diotrephes, who had arrogantly initiated a mutiny against God's true apostles and ministers, pompously assuming the behavior of putting out of the church those who did not follow his arrogant leadership (a practice sadly practiced in some of the splinter groups of the greater Church of God). Both Gaius and Demetrious are commended for their sterling receptivity of the truth as well as their generous hospitality, serving as lights to the world, while Diotrephes is rebuked for his arrogance and his caustic divisive behavior as is seen in his malicious gossip and hatred for God's true servants. Third John provides some practical counsel on dealing with friction and bitterness, attaining peace in the process.
Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting local churches, advocate hospitality to legitimate teachers and forbid supporting false teachers. II John provides tests of life, determining authenticity of genuine believers, as well as advocating faithfulness in large and small responsibilities, including the friends with which one chooses to associate, realizing that true wisdom is the right application of spiritual language. No conflict should ever exist between the spirit and the letter of the Law. The message of II John has special application today, where the church is also besieged by perennial schisms and heresies, not unlike the kind of problems experienced in the Corinthian congregation. Love for the truth automatically leads to love for one another within the congregation. A common commitment to the truth is the foundation of genuine Christian fellowship. In our quest for unity, we can never compromise with the truth. True love between brethren is impossible without an equal love for the truth, leading to a perpetual walking in the light of truth, elevating the Word of God over the traditions of man and every wind of questionable doctrine which inevitably leads to lawlessness. We have the obligation to test everything presented to our minds, examining it against the standard of the Scriptures, holding fast to the truth, filtering out and discarding any toxic prevarications.
John Ritenbaugh, observing that most of God's called-out ones do not appear to be as financially prosperous as the world, indicates that God's way often seems confining. We must adjust to God's assessment of prosperity; God's determination of what constitutes our prosperity might be vastly different than for our neighbor in the Church. We must be certain that our will is in alignment with His will in order to feel a genuine sense of prosperity.
Richard Ritenbaugh asserts that the messages in I Corinthians, especially those dealing with Christian living and character development, are particularly relevant to us today, answering the question, 'How is a Christian supposed to live and conduct himself in a desperately evil society?' Corinth was at the crossroads, both commercially and culturally, of the Mediterranean trade routes, making it wealthy, cosmopolitan, and abounding in religious diversity and syncretism. In Corinth, Paul's modus operandi was to approach this new community with stealth and diplomacy, finding bridges of commonality before introducing them to the truth of Christianity. Observing the consequences of appealing to the legal institutions of Rome, Paul insisted that conflicts be resolved internally within the fellowship rather than be made subject to stern and sometimes brutal Roman law.
John Ritenbaugh, using Paul's metaphor of the human body as the temple of God's Spirit (II Corinthians 6:16) insists that stewardship of our bodies or keeping ourselves healthy is (like the Levitical maintenance of the literal tabernacle) an aspect of holiness, promoting the strengthening of our relationship with Jesus Christ. The principle of dressing and keeping (Genesis 2:15) given to our original parents applies to our physical bodies as well. Good health is not an inherited right; it accrues as we apply God's standards and health laws to our behavior. Even though we may have inherited some genetic weaknesses from the sins of our ancestors, we have a God- given responsibility to maintain what we have been given in top condition, if necessary, glorifying God in our affliction.
John Ritenbaugh focuses upon the watchman responsibility as defined in Ezekiel 33:2 and Isaiah 62:6, consisting of both physical and spiritual aspects. Part of the pastor's responsibility is to carefully observe economic, social, meteorological, and political trends, warning the flock to take prudent precautions, including making a prayer offensive, making careful and thoughtful self-examination, actively repenting, submitting to God, looking to God's providence for a possible way of escape, but realizing that the place of safety has conditions attached to it. The exact standards of qualification for a Philadelphian have been left purposely vague to keep the prod to spiritual growth fairly intense. Our focus should be to seek God's kingdom, reciprocating God's love, committing ourselves to a life of service fulfilling His purpose for us, doing so without complaining, or comparing our lot with others, realizing He will supply exactly what we need.
At the beginning of chapter 18, Paul arrives in Corinth, befriended by Roman expatriates Priscilla and Aquila, devout individuals very important in Paul's ministry, both economically and spiritually. Paul's spirits are additionally revived and energized at receiving good news from Silas and Timothy, leading him to be more aggressive and bold. With this new-found energy, Paul encountered some new persecution but also saw his work bear fruit; he was driven from the synagogue, but paradoxically won over the leader of the synagogue, Crispus, to Christianity. A potential problem and source of persecution is quickly resolved by the new Roman consul, Gallio, who, upon refusing to get involved in what he considers an intramural squabble in the Jewish church, gives Christianity legal status in the Roman empire. At the conclusion of the chapter, we become acquainted with the eloquent new convert Apollos, whose deficit in knowledge and understanding is filled in by Priscilla and Aquila.
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