Understanding Διοτρεφής (Diotrephes) Strong’s G1361: The Power-Loving Leader Who Opposed Apostolic Authority

Pronunciation Guide: dee-ot-ref-ACE

Basic Definition

Strong’s G1361: Διοτρεφής (Diotrephes) refers to a first-century church leader mentioned only in 3 John 1:9 who loved preeminence and rejected apostolic authority. The name itself carries significant meaning as a compound of “Διός” (Dios, referring to Zeus) and “τρέφω” (trepho, meaning “to nourish” or “to bring up”), literally meaning “nourished by Zeus” or “Zeus-nourished.” This individual serves as a biblical case study in prideful leadership that opposes godly authority.

Etymology and Morphology

• Part of speech: Proper noun (masculine)
• Origin: Greek compound name
• Root components: Διός (Dios, genitive of Zeus) + τρέφω (trepho, to nourish)
• Primary usage: Found only in epistolary literature (3 John)
• Cultural significance: A pagan Greek name with mythological connections
• Literary context: Used in warning about church leadership abuse

Διοτρεφής Morphology:

• Διοτρεφής (nominative singular) – Diotrephes (as subject)
• Διοτρεφοῦς (genitive singular) – of Diotrephes
• Διοτρεφεῖ (dative singular) – to/for Diotrephes
• Διοτρεφῆ (accusative singular) – Diotrephes (as object)

Origin & History

The name Διοτρεφής has deep pagan Greek origins, combining references to the chief Greek deity Zeus (Διός is the genitive form of Ζεύς) and the verb τρέφω (to nourish or rear). Names associated with Greek deities were common in the Hellenistic world, often expressing devotion to a particular god or goddess or the hope that the deity would provide special protection or blessing to the child. The irony of a church leader bearing a name that means “nourished by Zeus” would not have been lost on early Jewish-Christian readers.

In classical Greek literature, the concept of being “nourished by Zeus” carried connotations of divine favor and authority. Hesiod’s “Works and Days” speaks of kings as “διοτρεφεῖς” (the plural adjectival form), meaning they were specially nourished or educated by Zeus. Homer similarly used such terminology in the Iliad to describe nobles and kings who derived their authority from Zeus. Thus, the name itself may suggest someone with ambitions of divine authority or special status—themes that resonate with John’s criticism of this individual’s behavior.

Expanded Definitions & Translation Options

• A first-century church leader who opposed apostolic authority
• An early example of authoritarian church leadership
• A person who “loves to be first” among believers
• A negative example used to warn about pride in leadership positions

Διοτρεφής Translation Options:

• Transliteration: “Diotrephes” – Preserves the original name while requiring explanation of its etymological significance
• Descriptive translation: “The Zeus-nourished one” – Highlights the pagan origins of the name but may confuse readers without context
• Conceptual translation: “The power-loving leader” – Captures the essence of the person as described by John, though loses the specific reference
• Functional translation: “The preeminence-seeker” – Reflects the behavioral characteristic John explicitly mentions about him

Biblical Usage

Διοτρεφής appears only once in the entire New Testament, in 3 John 1:9, where the apostle John writes, “I wrote something to the church, but Diotrephes, who loves to be first among them, does not receive us.” This single reference provides a vivid example of early church conflict and misuse of leadership. John goes on to explain that Diotrephes not only rejected apostolic authority but also spoke maliciously against John and his companions, refused to welcome traveling believers, and even expelled from the congregation those who wished to welcome them.

This isolated but powerful reference makes Diotrephes a cautionary figure in early church history. His behavior contrasts sharply with the apostolic model of servant leadership exemplified by Yeshua (Jesus) and taught by the apostles. The context of 3 John suggests a period when the apostolic generation was aging, and questions of authority and leadership succession were becoming increasingly important in local congregations.

Biblical cross-references where the character traits demonstrated by Diotrephes are addressed:

• “I wrote something to the church, but Diotrephes, who loves to be first among them, does not accept what we say.” 3 John 1:9
• “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” James 3:1
• “The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” Matthew 23:11-12
• “So I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power.” 1 Corinthians 4:19
• “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account.” Hebrews 13:17

Cultural Insights

In the first-century Greco-Roman world, patronage was a central social institution. Wealthy patrons would offer protection, financial support, and social advancement to their clients in exchange for loyalty, public praise, and political support. The early church often adapted this cultural framework by establishing alternative patterns of patronage based on spiritual rather than worldly values. It appears that Diotrephes may have been attempting to establish himself as the sole “patron” or authority figure in his local congregation, rejecting the apostolic authority that came from outside his sphere of control.

Hospitality was another critical value in both Jewish and Greco-Roman cultures, making Diotrephes’ refusal to welcome traveling believers particularly scandalous. The ancient Mediterranean world lacked public accommodations comparable to modern hotels, making hospitality not merely a courtesy but a necessity for travelers. By refusing to welcome apostolic representatives and forbidding others to do so, Diotrephes was violating one of the most sacred social obligations of his culture and directly contradicting the explicit teaching of Yeshua about welcoming His representatives (Matthew 10:40-42).

Theological Significance

The case of Diotrephes provides profound insights into יהוה (Yahweh)’s perspective on leadership within the body of believers. True godly leadership is characterized by humility and service, not by a desire for preeminence or control. The Messiah Himself taught, “Whoever would be great among you must be your servant” (Mark 10:43). Diotrephes stands as a counter-example to this divine pattern, illustrating how leadership motivated by pride rather than love leads to division, rejection of legitimate authority, and harm to the community of faith.

The conflict between John and Diotrephes also highlights the tension between local church autonomy and wider apostolic authority that characterized the early development of the Messianic community. יהוה (Yahweh) established both local and trans-local leadership to guide His people, with each having legitimate but distinct spheres of authority. When these come into conflict due to human pride or ambition, as in Diotrephes’ case, the result is damage to the unity and mission of the Body of Messiah. This tension continues to challenge congregational governance to the present day.

As a theological case study, Diotrephes reminds us that יהוה (Yahweh) opposes the proud but gives grace to the humble (James 4:6). The apostle John’s confidence that he would address the situation directly if he came in person (3 John 1:10) demonstrates that pride and abuse of authority within the congregation are serious matters that warrant direct confrontation and correction, reflecting God’s own opposition to the arrogant.

Personal Application

Examining the brief but potent example of Diotrephes challenges all believers, especially those in leadership positions, to examine their own hearts for signs of the “love of preeminence.” Do we serve for the joy of seeing others grow in their relationship with the Messiah, or do we secretly crave recognition, control, and status? The human heart is extraordinarily skilled at disguising pride as zeal for truth or proper order. Regular self-examination in light of Yeshua’s example of servant leadership is essential for all who would lead in His name.

Diotrephes also teaches us about the importance of accountability in spiritual leadership. No leader should be beyond questioning or correction, as all authority in the Body of Messiah is delegated and accountable—ultimately to the Messiah Himself. When we encounter those who, like Diotrephes, reject legitimate spiritual authority or create exclusive circles of influence, we must have the courage to address such behavior lovingly but firmly, just as the apostle John intended to do. True spiritual authority is recognized by its alignment with the character and teaching of Yeshua, not by dominance or control.

Related Words

• φιλοπρωτεύω (philoprōteuō) – to love to be first, to desire preeminence; the specific verb used to describe Diotrephes’ character flaw in 3 John 1:9. This verb appears nowhere else in the New Testament, highlighting how unusual and problematic this trait is in a believer. See G5383
• αὐθάδης (authades) – self-pleasing, arrogant, stubbornly self-willed; describes a character trait specifically disqualifying for elders in Titus 1:7. This trait shares the self-centered focus evident in Diotrephes’ behavior. See G829
• ὑπερήφανος (hyperēphanos) – appearing above others, haughty, proud; listed among serious sins in Romans 1:30 and 2 Timothy 3:2. This word captures the attitude of superiority that characterized Diotrephes’ treatment of apostolic authority. See G5244
• διακονία (diakonia) – service, ministry; the opposite approach to leadership that Yeshua taught His followers, emphasizing humble service rather than dominance (Mark 10:42-45). See G1248
• ταπεινοφροσύνη (tapeinophrosynē) – humility, lowliness of mind; the attitude believers are commanded to have, in direct contrast to Diotrephes’ love of preeminence (Philippians 2:3-4). See G5012

Did you Know?

• Did you know that the name Diotrephes (Διοτρεφής) contains a direct reference to Zeus, the chief deity of the Greek pantheon? This makes it a distinctly pagan name, suggesting that Diotrephes was either a Gentile convert or from a highly Hellenized Jewish family that had adopted Greek naming practices. The irony of someone bearing a name meaning “nourished by Zeus” while claiming authority in a congregation devoted to the One True God illustrates the complex cultural tensions in the early Messianic communities.
• Did you know that Diotrephes represents one of the earliest documented cases of what church historians would later call the “monarchical episcopate”—the emergence of a single dominant leader over a local congregation? While the New Testament generally depicts plural leadership in local congregations (elders/overseers), by the mid-second century, many churches had shifted toward a single-bishop model. Diotrephes appears to be an early, unauthorized attempt at establishing such singular authority, which the apostle John firmly opposed.
• Did you know that Diotrephes’ behavior of refusing hospitality to traveling ministers and excommunicating those who welcomed them would have violated deeply held cultural values in both Jewish and Greco-Roman society? Hospitality was not merely a social nicety but a sacred obligation. In Jewish culture, it was connected to Abraham’s example of welcoming strangers (who turned out to be divine messengers in Genesis 18), while in Greco-Roman society, failure to show hospitality was considered an offense against Zeus Xenios, the protector of travelers. Diotrephes was thus transgressing both religious and cultural boundaries in his quest for control.

Remember This

Diotrephes stands as a timeless warning that true spiritual leadership is never about preeminence but always about service; those who seek to be first often find themselves opposed not only by apostolic authority but by the Messiah Himself, who taught that the last shall be first and the first shall be last.