"Diotrephes Does Not Receive Us": The Lexicographical and Social Context of 3 John 9-10

Mitchell, Margaret M.

doi:10.2307/3266984

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“…1.10)—are based in personal offense. 16 Mitchell (1998: 316–18) adduces lexicographical and social evidence on the use of ἐπιδέχεται to show the in-group consequences of Diotrephes’ failure to ‘receive’ the author of 3 John a public refusal to show him hospitality is equivalent to a private degradation of his standing in the community. Similarly, Plutarch warns against practicing parrhêsia in a public fashion, especially among people who know each other.…”

Section: Parrhêsia As Frank Criticism: Epicurean Cynic and Platonic P...mentioning

confidence: 99%

Epicurean Critical Praxis and Philonian Metaphor in Johannine Parrhêsia

Wood

2022

Journal for the Study of the New Testament

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The Johannine epistles contain two concepts of parrhêsia. One, which they call by name, is a boldness before God, foreign to Gentile philosophy but explored by Jewish writers. The second, which is implicit, reflects the Hellenistic philosophical traditions of frank criticism and rebuke. Johannine parrhêsia—public and oriented toward group cohesion—most closely matches that of Epicureans in its methods and goals. However, Johannine metaphorical language, though obscure, suggests Jewish roots in its preconditions for a critical community.

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Section: Parrhêsia As Frank Criticism: Epicurean Cynic and Platonic P...mentioning

confidence: 99%

Epicurean Critical Praxis and Philonian Metaphor in Johannine Parrhêsia

Wood

2022

Journal for the Study of the New Testament

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“…Lorencin 2007: 60 concludes, based on his survey of Johannine scholarship, that Malherbe is, in fact, the first scholar to conduct such an approach. For other studies which involve the social dynamic of hospitality and 3 John, see also Danker 1982: 491; Edwards 2000: 110-205; Lorencin 2008: 165-74; Malina 1986: 171-94; Mitchell 1998: 299-320; Campbell 1994: 207-209.…”

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confidence: 99%

“… 17. Mitchell 1998: 300 states that ‘not a single contemporary English translation of the NT translates the verb έπιδέχεσθαι in the same way in both 3 John 9 and 10’. …”

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Scaling Gaius and Diotrephes: Socio-economic Stratification in 1 and 3 John

Carman

2020

Journal for the Study of the New Testament

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The Johannine epistles offer a glimpse into the real-life struggles of early Jesus followers. And yet, for all the insight these letters provide into the goings-on of such communities, what they may say regarding the issue of socio-economic scaling and/or stratification is seldom pursued. Though scholars do occasionally make mention of the presence of wealthy members in the community on the basis of language in 1 Jn 3.17 and the presence of Gaius and Diotrephes in 3 John, little is said beyond the fact that there might be some ‘wealthy’ church members. Thus, in the present study I propose to take what little can be said about the Johannine epistles regarding their socio-economic setting and bring it into conversation with Longenecker’s work on wealth scaling in order to help put as fine a point as possible on what one might ascertain about social stratification in 1–3 John. Furthermore, the claim that Gaius is a wealthy householder, a position generally assumed rather than argued, is bolstered through an analysis of demographic data and the financial costs associated with hospitality.

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Hospitality Versus Patronage: an Investigation of Social Dynamics in the Third Epistle of John

Lorencin¹

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Problem. This investigation focuses on social dynamics in the third epistle of John. In the context of 3 John hospitality and patronage seem to be opposed as two non-compatible models of behavior. In what sense they are different and what makes them non compatible in a church setting is the main focus of this research. Method. A social approach is utilized in this investigation for the purpose of understanding the social system, values, and circumstances that shaped the events of 3 John. I first collect evidence to explain the ancient customs of hospitality and patronage in order to create a model for each. In the final step I contrast the two models. This exercise helps to visualize the differences and non-compatibility between the two models. Results. Hospitality is a host-guest relationship between non-kin individuals who deferentially alternate their roles by practicing balanced reciprocity, which brings them into a state of equality. On the other hand, patronage is a reciprocal patron-client relationship based on social inequality of the parties involved, where the patron uses his power to benefit his client as well as to benefit himself through that relationship, and the client looks for ways to satisfy his own needs, while being of use to his patron. Traditional ancient hospitality included an element of subordination of the host to the guest, as well as deference of the parties to each other. Patronage, however, selfishly exploits another person for the purpose of domination. Conclusion. In 3 John, Gaius has modeled hospitality and is encouraged to continue doing so. On the other hand, Diotrephes has followed patronage and his actions are condemned. The Elder wants to help avoid all the conflicts and power issues that result from the inequality inherent inpatronal relationships. That is why he recommends traditional hospitality as a relationship of equality which increases networking, cultivates deference of the parties involved, and produces a healthy local church. In that sense 3 John presents the model of hospitality versus the model of patronage.

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"Diotrephes Does Not Receive Us": The Lexicographical and Social Context of 3 John 9-10

Cited by 4 publications

References 0 publications

Epicurean Critical Praxis and Philonian Metaphor in Johannine Parrhêsia

Epicurean Critical Praxis and Philonian Metaphor in Johannine Parrhêsia

Scaling Gaius and Diotrephes: Socio-economic Stratification in 1 and 3 John

Hospitality Versus Patronage: an Investigation of Social Dynamics in the Third Epistle of John

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