3 John 1:9

Translation
King James Version
¶ I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
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KJV (with Strong's)
I wrote G1125 unto the church G1577: but G235 Diotrephes G1361, who G3588 loveth to have the preeminence G5383 among them G846, receiveth G1926 us G2248 not G3756.
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Complete Jewish Bible
I wrote something to the congregation; but Diotrephes, who likes to be the macher among them, doesn’t recognize our authority.
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Berean Standard Bible
I have written to the church about this, but Diotrephes, who loves to be first, will not accept our instruction.
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American Standard Version
I wrote somewhat unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
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World English Bible Messianic
I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn’t accept what we say.
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Geneva Bible (1599)
I wrote vnto the Church: but Diotrephes which loueth to haue the preeminence among them, receiueth vs not.
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Young's Literal Translation
I did write to the assembly, but he who is loving the first place among them--Diotrephes--doth not receive us;
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See also
Titus 1:7Titus 1:16Luke 22:24Luke 22:27Luke 9:48Matthew 23:4Matthew 23:8
In the KJVVerse 30,668 of 31,102

Study This Verse

SUMMARY

The Third Epistle of John, a concise but profound letter, addresses a critical issue within an early Christian community, highlighting the Apostle John's pastoral concern and apostolic authority. This particular verse introduces Diotrephes, an individual who actively resisted John's influence and refused to receive his emissaries, driven by a self-serving desire for prominence within the church. The verse thus sets the stage for John's direct confrontation of this divisive behavior, underscoring the challenges faced by apostolic ministry in the nascent church.

CONTEXT

  • Literary Context: Third John is a personal letter written by "the Elder" (John) to his beloved friend Gaius, commending him for his hospitality towards traveling missionaries and warning him about the disruptive actions of Diotrephes. This verse, 3 John 1:9, marks a pivotal turn in the letter, shifting from Gaius's commendable conduct to the problem posed by Diotrephes. John states that he had previously written a letter to "the church" (likely the specific congregation where Diotrephes held sway), but his communication and authority were rejected. This rejection by Diotrephes is not merely a personal slight but an act of defiance against apostolic oversight, setting up the subsequent verses where John promises to address Diotrephes's malicious gossip and expulsion of those who showed hospitality (3 John 1:10). The entire letter serves as a testament to John's commitment to truth, hospitality, and proper church order.

  • Historical & Cultural Context: In the first century, Christian communities were often small, house-based gatherings, and the spread of the Gospel relied heavily on itinerant missionaries and teachers. These individuals depended on the hospitality of local believers for lodging, food, and support. This practice was not just a matter of charity but a vital part of early Christian mission and fellowship, as seen in passages like Romans 12:13 and Hebrews 13:2. Church leadership structures were still developing, and while apostles like John held significant authority, local leaders could sometimes exert undue influence. Diotrephes's actions reflect a power struggle within a local congregation, where personal ambition (loving "to have the preeminence") superseded communal unity and apostolic instruction. His rejection of John's emissaries and his expulsion of hospitable members would have severely hindered the mission of the church and created significant division.

  • Key Themes: This verse contributes significantly to several key themes within 3 John and the broader New Testament. Firstly, it highlights the danger of self-serving ambition within church leadership. Diotrephes's desire for "preeminence" stands in stark contrast to the servant leadership modeled by Christ (Matthew 20:26-28) and taught by the apostles (1 Peter 5:2-3). Secondly, it underscores the importance of apostolic authority and church order. Diotrephes's refusal to receive John's message and representatives was a direct challenge to the legitimate spiritual authority vested in the apostle, threatening the unity and doctrinal purity of the early church. Finally, the verse implicitly emphasizes the vital role of Christian hospitality in supporting the spread of the Gospel, as Diotrephes's actions directly undermined this essential practice, which Gaius, in contrast, faithfully exemplified (3 John 1:5-8).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Diotrephes (Greek, Diotrephḗs', G1361): Derived from "Jove-nourished," this name, while seemingly innocuous, here refers to a specific individual who was an opponent of apostolic authority and a disruptive force within the early Christian community. His name ironically contrasts with his ungodly behavior, suggesting a pagan upbringing or perhaps a stark spiritual deviation from his nominal association with the church.
  • loveth to have the preeminence (Greek, philoprōteúō', G5383): This compound verb literally means "to be fond of being first" or "to love the first place." It denotes an ambitious desire for distinction, leadership, or control, not out of a desire to serve, but out of a self-centered craving for status and recognition. This characteristic is the root cause of Diotrephes's opposition to John and his disruptive actions.
  • receiveth (Greek, epidéchomai', G1926): This verb means "to admit (as a guest or figuratively a teacher)." In this context, it signifies the act of welcoming, accepting, or acknowledging John and his emissaries, both personally and in terms of their message and authority. Diotrephes's active refusal to "receive" them indicates a deliberate rejection of their person and their apostolic instruction.

Verse Breakdown

  • "I wrote unto the church:": John, identifying himself as the authoritative "Elder" (as he does in 3 John 1:1), indicates that he had previously communicated with the specific Christian community where Diotrephes was influential. This prior letter likely contained instructions or appeals regarding the reception of traveling missionaries, or perhaps even an earlier attempt to address Diotrephes's emerging issues. This phrase establishes John's ongoing pastoral concern and his attempt to exercise his apostolic oversight through written communication.
  • "but Diotrephes, who loveth to have the preeminence among them, receiveth us not.": This clause introduces the central antagonist of the letter and the core problem. The conjunction "but" (Greek: allá) signals a strong contrast between John's intention to communicate and Diotrephes's defiant rejection. Diotrephes is explicitly characterized by his ambition ("who loveth to have the preeminence among them"), highlighting that his opposition stems from a desire for personal power and control within the church, rather than a genuine theological disagreement. His refusal to "receive us" (John and his emissaries) is a direct act of insubordination, undermining John's authority and the unity of the church. This rejection would have included not only personal hospitality but also the acceptance of John's apostolic message and directives.

Literary Devices

The verse employs several significant literary devices. Characterization is immediately evident in the portrayal of Diotrephes, whose defining trait, "loving to have the preeminence," reveals his prideful and self-serving ambition. This single phrase acts as a concise and powerful indictment of his spiritual state and the root of his disruptive behavior. There is also a strong element of Contrast established by the conjunction "but" (allá), which sharply juxtaposes John's pastoral effort to write to the church with Diotrephes's active rejection of that communication. This contrast highlights the spiritual conflict at play. Furthermore, the verse uses Irony, as Diotrephes, whose name means "Jove-nourished" (implying divine favor or upbringing), acts in a manner completely contrary to Christian principles of humility and submission to spiritual authority. His desire for "preeminence" is a direct antithesis to the servant leadership exemplified by Christ and preached by John himself.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly illustrates the constant tension between godly leadership and self-serving ambition within the church, a struggle that has persisted since its earliest days. Diotrephes's actions serve as a stark warning against the corrupting influence of pride and the desire for personal power over humble service. His rejection of apostolic authority and his disruption of Christian hospitality underscore the importance of discerning true spiritual leadership, which is characterized by humility, love, and submission to Christ and His appointed messengers, rather than by domineering control. The theological implication is that genuine authority in the church flows from Christ and is exercised in a spirit of servanthood, not self-exaltation.

REFLECTION AND APPLICATION

The account of Diotrephes in 3 John 1:9 offers a timeless mirror for self-reflection for every believer, particularly those in positions of leadership. It challenges us to examine our motives: do we seek to serve God and others, or do we subtly, or overtly, crave recognition, control, or "preeminence"? Diotrephes's example reminds us that spiritual authority is not about personal power but about faithful stewardship and humble service, rooted in love for Christ and His church. It calls us to cultivate a spirit of humility, to welcome those who genuinely represent Christ, and to guard against the divisive tendencies of pride and ambition, which can severely hinder the work of the Gospel and fracture Christian fellowship. Upholding true hospitality and respecting legitimate spiritual authority are not mere formalities but vital expressions of our faith and love for one another.

Questions for Reflection

  • In what ways might the desire for "preeminence" manifest itself in church leadership today, and how can we guard against it?
  • How does our willingness to "receive" (welcome, accept, support) those sent by God reflect our submission to His authority?
  • What are the practical implications of Diotrephes's actions for church unity and the spread of the Gospel in our own communities?
  • How can individual believers cultivate humility and a servant's heart in their interactions within the church?

FAQ

What was the specific nature of Diotrephes's opposition to John?

Answer: Diotrephes's opposition was multifaceted, stemming primarily from his desire "to have the preeminence among them," meaning he loved to be first or foremost in influence and authority. This ambition led him to actively reject John's apostolic authority and his emissaries. John states in 3 John 1:9 that Diotrephes "receiveth us not," indicating a refusal to welcome John's representatives or acknowledge his instructions. Furthermore, 3 John 1:10 reveals that Diotrephes was "prating against us with malicious words," refusing to welcome John's brothers, and even casting out of the church those who did show hospitality. His actions were a direct challenge to John's spiritual oversight and a hindrance to the ministry of traveling missionaries.

CHRIST-CENTERED FULFILLMENT

The narrative of Diotrephes, who "loveth to have theeminence," stands in stark contrast to the very nature and mission of Jesus Christ, who perfectly embodies true servant leadership. While Diotrephes sought personal glory and control, Christ "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men" (Philippians 2:7). Jesus explicitly taught His disciples that greatness in His kingdom is found not in lording over others, but in serving them, declaring, "whosoever will be chief among you, let him be your servant" (Matthew 20:27). Diotrephes's rejection of John's authority foreshadows the world's rejection of Christ Himself, who came to His own, "and his own received him not" (John 1:11). Ultimately, Christ's life, death, and resurrection are the ultimate rebuke to all forms of self-exalting ambition, calling His followers to a radical humility and self-sacrificial love that seeks the preeminence of God alone (Colossians 1:18). In Christ, we find the perfect example of one who, though supremely preeminent, chose the path of humility to redeem humanity, inviting us to follow His pattern of service rather than Diotrephes's path of self-aggrandizement.

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Commentary on 3 John 1 verses 9–11

I. Diotrephes, unlike Gaius, loved preeminence and refused apostolic authority, spreading malicious words. He did not accept John’s letter and discouraged others from showing hospitality, casting them out of the church. John warns that he will address this behavior when he visits. II. John cautions against following Diotrephes’ evil example and encourages believers to imitate what is good, for those who do good are of God, while those who do evil have not seen God.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–11. Public domain.
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Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 3 JOHN
This verse teaches us that we ought to bear the abuse of those who insult us with equanimity, but sometimes we have to protest it because if we do not do so, these people will corrupt the minds of those who might otherwise have heard something good about us.
BedeAD 735
Commentary on the Catholic Epistles
I would have written to the church, but he who loves to have the preeminence among them, etc. Diotrephes, it seems, was an arch-heretic of that time, someone proud and insolent, preferring to usurp the preeminence of knowledge by teaching new doctrines, rather than humbly listening to the commands of the ancient holy Church, which John preached. Hence, aptly, Diotrephes is humorously derided, or interpreted as "mad elegance," to signify with his name even the perfidy of his heart.
OecumeniusAD 990
Commentary on 3 John
I wrote to the church, but Diotrephes, who loves to be first among them, does not receive us. Therefore, if I come, I will bring to light the works he is doing, gossiping wickedly about us. And not content with that, he not only does not receive the brothers himself, but also forbids those who want to receive them and expels them from the congregation.
"I will bring to light the works he is doing." If it is commanded that evil should not be repaid with evil (Rom. 12:17), what is it that he now threatens? Therefore, we say that this command is so that we do not repay evil to him who has sinned only against ourselves: For if it is a sin against us, and it brings an obstacle to faith, it should be referred to such, as Paul did to Elymas who was perverting the ways of the Lord. (Acts 13:10)
"gossiping wickedly." That is, throwing insults and cursing.
Richard ChallonerAD 1781
Diotrephes, who loveth: This man seemeth to be in power, but not a friend to the faithful; therefore this part of the letter might be an admonition to him from the apostle.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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