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Text and Translation
Greek Text
9 Ἔγραψα τῇ ἐκκλησίᾳ· ἀλλʼ ὁ φιλοπρωτεύων αὐτῶν Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς.
10 διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς φλυαρῶν ἡμᾶς· καὶ μὴ ἀρκούμενος ἐπὶ τούτοις, οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς, καὶ τοὺς βουλομένους κωλύει, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει.
11 ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν, ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ Θεοῦ ἐστιν· ὁ δὲ8 κακοποιῶν οὐχ ἑώρακε τὸν Θεόν.
My English Translation
9 I wrote to the church but Diotrephes, who loves to be first among them, does not receive us.
10 Consequently, if I should come I will call to mind the works which he does, malicious words disparaging us, and not content with that, he does not receive the brothers and prevents the ones who are wanting to, and expels them from the church.
11 Beloved, do not imitate evil but good. Doing good is of God, but he who is doing evil has not seen God.
Graphical Grammar
Weighty Words
- ὁ φιλοπρωτεύων: Present participle (active, nominative singular masculine) of φιλοπρωτεύω, a compound verb from φιλέω (“to love”) and πρῶτος (“first”). Literally, “the one loving to be first.”
- ἐπιδέχεται: 3rd person singular present indicative middle of ἐπιδέχομαι, “to receive, accept, or welcome.” The present tense suggests ongoing or habitual action.
- ἡμᾶς: “Us,” referring to the elder and his associates.
- αὐτῶν: “Among them,” referring to the church community.
- Διοτρέφης: Proper name, “Diotrephes.”
- ἔλθω: see below regarding what kind of condition ἐὰν ἔλθω is
- πονηροῖς: Adjective, “evil, wicked,” modifying λόγοις.
- φλυαρῶν: Present participle of φλυαρέω, “to prattle, talk nonsense, slander.”
- μὴ μιμοῦ: Present imperative (2nd person singular) of μιμέομαι, “do not imitate.”
- τὸ κακὸν: Neuter singular accusative, “the evil.”
- ἀλλὰ τὸ ἀγαθόν: Contrastive conjunction ἀλλὰ with neuter singular accusative, “but the good.”
Practice Koine Pronunciation
Syntax Sense
Ἀλλʼ ὁ φιλοπρωτεύων: the participle is substantival, and coupled with φιλοπρωτεύων’s pejorative tone (ambitious, domineering) = “the one who loves to be first.”
Οὐκ ἐπιδέχεται ἡμᾶς: present tense implies ongoing refusal, so “does not receive us” or “rejects us.”
The present indicative ἐπιδέχεται denotes a habitual or ongoing action—Diotrephes consistently refuses to receive the elder and his associates. “Does not receive” captures the imperfective aspect (ongoing/habitual) and is more neutral than “welcome,” which adds a hospitality nuance not explicit in ἐπιδέχομαι here (though contextually plausible). The verb can mean “receive” (as in accepting authority or presence, cf. BDAG) or “welcome” in a hospitality sense, but “receive” is more literal and fits the context of Diotrephes’s rejection of the elder’s authority.
Does Diotrephes love to be first or does he just wish to be first?
Let’s evaluate the support for “loves to be first” vs. “wishes to be first” using lexicons and context:
BDAG: Defines φιλοπρωτεύω as “to have a love for being first” or “to strive to be first.” It emphasizes ambition and a strong desire for preeminence, with a negative connotation in this context (Diotrephes’s self-seeking leadership). BDAG suggests “love to be first” or “desire to be first” as primary renderings, noting the verb’s rarity (III John 9 is its only NT occurrence).
LSJ: For φιλοπρωτεύω, LSJ gives “to be ambitious of being first” or “to love to be first,” citing classical uses (e.g., Plutarch) where it implies eagerness for prominence, often negatively (selfish ambition).
Contextual Nuance: In III John 9-10, Diotrephes’s actions (rejecting the elder, slandering with evil words, expelling others) suggest φιλοπρωτεύων carries a pejorative tone—ambitious, domineering, or power-hungry leadership, not just a neutral desire. The φιλο- prefix (from φιλέω, “to love”) implies an affectionate or obsessive attachment to being first (πρῶτος), stronger than mere wishing.
Malicious words or evil speeches?
I originally translated “malicious words” as “evil speeches” which does convey the multiple instances of Diotrephes’s harmful words. “Speeches” is defensible for λόγος, as λόγος can mean “speech” or “discourse” (BDAG lists “speech, utterance” as primary meanings). In this context, though, λόγοις πονηροῖς paired with φλυαρῶν (“slandering, prattling”) suggests malicious verbal attacks, possibly gossip or slanderous statements. “Speeches” implies formal or extended discourse, which might overstate the term, as λόγος here likely refers to informal, malicious talk. Alternatives like “evil words” (ESV), “wicked words” (NASB), or “malicious gossip” (NIV) captures the slanderous tone, better.
Is ἐὰν ἔλθω an example of a fifth-class conditional?
Short answer: no. Greek conditionals are classified by structure and meaning, see, e.g., Greek Grammar Beyond the Basics (pp. 679–712) or Smyth’s Greek Grammar (§§2297–2356). Wallace identifies four main classes of conditions, with a debated “fifth class” for specific nuances. Let’s take a look at ἐὰν ἔλθω:
Conditional Classes (Wallace):
- First Class: Present indicative in protasis (if clause), assumes reality for argument’s sake (e.g., “If he is here, we will see him”). Uses εἰ + indicative.
- Second Class: Past tense indicative, contrary-to-fact (e.g., “If he were here, we would see him”). Uses εἰ + indicative.
- Third Class: Subjunctive in protasis, future or general possibility (e.g., “If he should come, we will see him”). Uses ἐὰν + subjunctive.
- Fourth Class: Optative in protasis, remote possibility (e.g., “If he might come, we would see him”). Rare in NT, uses εἰ + optative.
- Fifth Class?: Wallace notes the existence of a “fifth class” for ἐὰν + subjunctive conditions with a present indicative in the apodosis, emphasizing a present general condition. However, Wallace subsumes these under the third class, as the ἐὰν + subjunctive structure is consistent with third-class conditions.
Context of ἐὰν ἔλθω:
Structure: ἐὰν ἔλθω is a protasis (if clause) with ἐὰν + aorist subjunctive (ἔλθω), followed by an apodosis (main clause) with a future indicative (ὑπομνήσω, “I will call to mind”). This is the hallmark of a third-class condition, indicating a future possibility (“if I should come, I will…”). The aorist subjunctive suggests a specific, potential event (the elder’s future visit), not a general or habitual condition.
Fifth-Class Debate: The “fifth-class” or “fifth form” condition are alternative names for a specific type of third class conditional sentence. It is sometimes used for ἐὰν + present subjunctive in the protasis along with a present indicative in the apodosis, often stating a general continuous result. This is truly a subset of the third-class condition, not a distinct category in most modern grammars. In III John 10, ἐὰν ἔλθω fits the third-class profile: a specific future possibility with some uncertainty (the elder may or may not come). The context (Diotrephes’s ongoing behavior prompting a potential confrontation) supports this as a real but not guaranteed event.
Smyth’s Take: Smyth (§§2323–2328) classifies ἐὰν + subjunctive conditions as “future more vivid” or “general conditions” (depending on the apodosis). In III John 10, ἐὰν ἔλθω with ὑπομνήσω (future indicative) is a “future more vivid” condition, emphasizing a specific potential event, equivalent to Wallace’s third-class condition. Smyth doesn’t recognize a distinct “fifth class.”
Conclusion: ἐὰν ἔλθω is a third-class condition, not a fifth-class, as the fifth-class category is largely subsumed under the third class in modern grammars. The structure (ἐὰν + subjunctive, future apodosis) and context (potential future visit) align with a third-class condition, indicating a specific, possible future action. Your rendering “if I should come” is perfect for this, capturing the subjunctive’s uncertainty and the future-oriented nature.
Demystifying the Discourse
Putting this altogether, we have quite a contrast from our protagonist. Diotrephes is a scoundrel. There are Diotrephes that we have to contend with today, just as John did in his day. See my field note on Diotrephes. There may be Diotrephes lurking in meetings in our workplaces. There are Diotrephes who are managers, who run HR departments, who are employees, who are elected officials and community leaders. And they make life a challenge. Even in the early church there were Diotrephes’ creating obstacles. Who is your “Diotrephes”? So don’t imitate Diotrephes. Imitate Gaius.
Your Turn!
This passage compresses several participles and clauses into a single portrait. Which one carries the most weight for you—and why?
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See complete translation of III John here.