What does 3 John 1:11 suggest about the nature of imitation in Christian life? Text of 3 John 1:11 “Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God.” Canonical Context John’s third letter contrasts two living examples: • Gaius—walking “in the truth” (v. 3). • Diotrephes—loving preeminence, rejecting apostolic authority (vv. 9–10). Verse 11 crystallizes the takeaway: align with Gaius’s goodness, reject Diotrephes’s evil. Theological Foundation of Imitation 1. Imitation flows from ontology: “The one who does good is of God.” Good works reveal regenerated status (cf. 1 John 2:29). 2. Conversely, persistent evil betrays blindness—“has not seen God” (cf. John 3:20). The verb ἑώρακεν (heōraken, perfect tense) denotes an abiding lack of experiential knowledge of God. Christ as the Supreme Model The call to imitation echoes Jesus’ own ethic: “For I have given you an example” (John 13:15). New-covenant discipleship is Christ-centric (1 Corinthians 11:1). Christians imitate because Christ first incarnated divine goodness (Acts 10:38). Ethical Imperatives and Moral Discernment Imitation is selective. Moral discernment filters examples (Philippians 1:9-10). The believer rejects evil patterns (Romans 12:2) and embraces good (Titus 2:7). Scripture provides objective standards, thwarting cultural relativism (Isaiah 5:20). Sanctification and Spiritual Formation The verse presupposes progressive sanctification. Good deeds do not initiate salvation but evidence union with Christ (Ephesians 2:10). Imitation serves as Spirit-empowered habit formation (Galatians 5:16-25), aligning character with divine holiness (1 Peter 1:15-16). Community Dimension Imitation is communal; believers pattern themselves after trustworthy leaders (Hebrews 13:7) and each other (1 Thessalonians 1:6-7). Healthy churches showcase living testimonies, creating a virtuous cycle of reinforcement (Acts 2:42-47). Patristic Echoes Ignatius of Antioch urged Polycarp, “Be an imitator of the Lord, bearing the sufferings of all” (Ep. to Polycarp I.3). Polycarp likewise exhorted, “Whoever does not confess Jesus Christ… is the antichrist” (Philippians 7), paralleling John’s link between moral practice and true sight of God. Contrast with Counterfeits 3 John exposes Diotrephes’s pride, gossip, and exclusion. Imitating such behavior breeds division and doctrinal drift (2 Timothy 4:3-4). The early church manual Didache 11 warns against itinerants who do not “practice what they teach,” reinforcing v. 11’s caution. Practical Applications • Identify and study biblically faithful mentors. • Regularly audit influences—literature, media, friendships—using Philippians 4:8 as grid. • Cultivate habits (prayer, Scripture meditation, acts of mercy) that reinforce godly imitation. • Confront and replace evil patterns with Spirit-led alternatives (Colossians 3:5-14). • Model goodness publicly; someone else is always imitating you (1 Timothy 4:12). Conclusion 3 John 1:11 teaches that imitation is an unavoidable, morally charged aspect of Christian living. Goodness reflects genuine knowledge of God and validates conversion; evil reveals spiritual blindness. Believers, therefore, must consciously choose Christ-like examples, confident in the scriptural promise that the Spirit conforms them to the image of the Son (Romans 8:29). |
    |