He can’t have actual, biblically defined shepherds in his life. Biblical shepherding would mean his idols would be exposed and eradicated; it would mean crucifying his lust for recognition. And that’s not something he’s prepared to do. So, he can tolerate superficial shepherding, just as long as so-called shepherds keep a safe distance from him. Diotrephes is fine with distance-shepherding, which is no shepherding. That way, leadership pose less of a threat to his self-exalting endeavors. This is how Diotrephes operates. He is unteachable to godly people in his life who challenge his pride.

If you have been in church long enough, you’ve probably seen him. Or maybe you have been him. He’s not always easily recognizable at first. But eventually, he will irresistibly make himself known. The apostle John dealt with him at one point:
I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. 10 For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire to do so and puts them out of the church (3 John 9-10).
Diotrephes. He was one of the guys who made it into the Bible because of sinful pride.
Diotrephes is a dangerous guy. He’s a hazard to himself. He’s a danger to new disciples. He’s a threat to the unity and purity of the church. So, how can we recognize him? Here are a few things that help us diagnose a spiritual Diotrephes. As we consider these things, it behooves not-yet-perfected believers to beware of a little bit of Diotrephes in ourselves.
1. He lusts for recognition.
The inerrant Scripture tells a dark picture of him: “I wrote something to the church, but Diotrephes, who loves to be first…” (3 John 9). There is one word in Greek, which is translated “loves to be first.” It’s a compound word, that means “loves first.” And it’s not a good desire to want to excel at something.
Instead, it’s a devastating diagnose of pride’s plaguing of the soul. Here is the idea of the word: to have great affection for prominence. A craving for notoriety. Ambition for approval. Lust for recognition. Infatuation for importance. An adoration for appreciation. A passion for pre-eminence. To worship others’ applause. A devotion to superiority.
This is a catastrophic trait in a man. He lusts for recognition and has a sick infatuation with personal praise. It would be better to have anything said about you than, “he loves to be first.” The sin of Diotrephes was the same as Satan. “You said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God’” (Isa. 14:13).
The spiritual Diotrephes lusts for recognition.
2. He thinks he is superior to other believers.
Next, Scripture says he “loves to be first among them” (3 John 9). Diotrephes might plug into a church. But he’s after an “among them.” He wants people near him; around him so that he can be first among them; so that he can be above others. He sees himself as above other believers.
If he wants to be with other believers, typically it is so that he can gratify his craving for significance. He wants to be around people, but not because he cares for them. Instead, he craves a following. He lusts for a following around whom he can pose as lord and king.
Paul said that this is also one characteristic of a wolf: “I know that after my departure savage wolves will come in among you, not sparing the flock; 30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29–30). One of the chief marks of a wolf is that he wants to draw away people after himself. Here is the sinister intersection between Diotrephes and wolves. A spiritual Diotrephes sees himself as superior to other believers
3. He uses the church and ministry to gain recognition for himself.
Diotrephes gets involved in churches. He professes to have a high, correct, and biblical view of the church.
But there is a dark reality behind it all. Here’s what can happen. At first, he seems like someone who sincerely wants to plug in and become a healthy functioning member of the body of Christ. He will enter a church and hang there for a bit. People might not notice that he’s a Diotrephes. Some might be impressed and mesmerized by how much he serves. But underneath it all, he has a burning passion for recognition. Because he is not crucifying his heart’s infatuation for importance, it will continue to grow.
Now, in a healthy, biblical church, it takes much time and testing before someone can become a leader. Sound New Testament churches understand that true, tested, and affirmed biblical character is shown, not in months, but years.
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Written by Joel R. Beeke and Paul M. Smalley |
Thursday, November 16, 2023
Anthropology, therefore, lays a foundation upon which we build our ethics. What is right or wrong in our treatment of others largely depends on who they are. Murder, adultery, theft, lying—these violations of the Ten Commandments are sins because of the nature of those against whom we commit them. The same is true of ethical questions regarding genetic engineering, cloning, abortion, euthanasia, racism, and economic oppression. The doctrine of anthropology interfaces with every major teaching of the Christian faith. 

Theology is both an academic discipline and a spiritual discipline. For this reason, it demands much of us. It is worthwhile, therefore, to start our study of anthropology by asking why this labor deserves our time and trouble. Why should we study the doctrine of man?1
Its Importance in the Bible The Lord devotes much of the Bible to teaching us about who and what we are. Louis Berkhof (1873–1957) wrote “that man occupies a place of central importance in Scripture and that the knowledge of man in relation to God is essential to its proper understanding,” for “man is not only the crown of creation, but also the object of God’s special care.”2
Since it is good to study the works of God (Pss. 92:4–5; 111:2), much more we should consider the climax of God’s creative work, which is the creation of man (8:4), whom he has placed over all his other works (v. 6). Such a study enables us to adoringly exclaim, “O Lord, our Lord, how excellent is thy name in all the earth!” (vv. 1, 9). Calvin said about the study of man, “Among all God’s works here is the noblest and most remarkable example of his justice, wisdom, and goodness.”3
God’s Word models for us a healthy attention to anthropology. Large tracts of the Scriptures consist of historical narratives and personal vignettes that expose us to the character of men and nations. Entire books, such as Ruth and Esther, describe no miracles and contain no prophetic revelations (though the secret providence of God looms in the background), but report only the faithful actions of godly people, whether peasant or queen. Proverbs focuses largely upon human life in God’s world, offering pithy sayings that illuminate human nature and identify different kinds of people. The Bible also contains major doctrinal statements about man, such as “And God said, Let us make man in our image” (Gen. 1:26) and “You . . . were dead in trespasses and sins” (Eph. 2:1).
We need self-knowledge for our salvation. Consider the epistle to the Romans, perhaps the preeminent exposition of the gospel in the Holy Scriptures. It is full of teaching about the work of Jesus Christ, how God applies that work by the Spirit and faith, and what response we should offer in thankful love. However, most of the first three chapters of Romans consist of the dark truths about human sin and its consequences. Evidently, anthropology is a crucial part of the gospel. We should appreciate its place in the Bible and study it carefully.
Its Integral Relation to Other Doctrines Much of systematic theology consists of linking particular biblical truths so that we develop a biblical system of thought. Anthropology is part of this web of knowledge. It sheds light on the doctrine of God, for man was created in God’s image (Gen. 1:26). Understanding humanity helps us to understand the person of our Lord Jesus Christ, for God’s Son became “like unto his brethren” in all things human except sin (Heb. 2:17; 4:15). What God originally made us to be points ahead to what we will become if we are united to Christ, for the new creation will be like paradise—only better, because of the Lamb of God (Rev. 22:1–5).
Our origin as God’s creation reinforces our moral obligation to obey his commandments. Anthropology, therefore, lays a foundation upon which we build our ethics. What is right or wrong in our treatment of others largely depends on who they are. Murder, adultery, theft, lying—these violations of the Ten Commandments are sins because of the nature of those against whom we commit them. The same is true of ethical questions regarding genetic engineering, cloning, abortion, euthanasia, racism, and economic oppression.
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Today we can find nearly any truthful propositional statement from God’s Word being challenged. If you have a favorite verse or text in scripture, the Evil one is actively trying to distort that same text. The remedy in this world of disinformation, distortion, and disdain is to cling closely to the Word of God and the faithful teaching of God’s Word. 

New Testament and False Teaching
In nearly every New Testament epistle, regardless of their human authors, there is a common theme of vigilance and discernment. Vigilance among believers to discern the truth of teaching and the practice of faith within daily living. Last summer I preached on a very “little big book” from Jude that highlighted some of the early churches’ struggles, and the similar struggles we share today in contending for the Faith of Christ. The need for vigilance and discernment expressed through the Scripture was applicable in the first-century church.  The problems, temptations, dangers, and sins which so easily ensnare, are also present today.
In 2 Corinthians 11, the Apostle Paul engages in some hyperbole and rhetorically engages with the false accusations about him from the false teachers in Corinth. He starts off by saying that this entire method of controversy is foolishness. Then, with no shortage of sarcasm, the Apostle Paul apologizes for engaging in such foolishness and dives in headlong from 2 Corinthians 11:1-12:13 into an argument riddled with “foolishness”. He systematically takes on the accusations laid about himself and the tidings of Jesus he brought to the Corinthian church.
For a moment, he states clearly that the false teachers in Corinth are striking at the vitals of the Corinthian’s belief in Jesus. These teachers and their teaching are not simply people who have gotten a few details wrong and are in need of correction. This brings me to the namesake of this piece – the hallmark of false teaching. While there could be a great many marks of false teaching and a great many characteristics of false teachers – there is a single undeniable result of false teaching.
First Warnings in Old Testament
In order to take a look at some of the first warnings of false teachers, we’re going to need to start at Deuteronomy 13:1-5 and 18:15-22.
If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ 3 you shall not listen to the words of that prophet or that dreamer of dreams. For the Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul. 4 You shall walk after the Lord your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him. 5 But that prophet or that dreamer of dreams shall be put to death, because he has taught rebellion against the Lord your God, who brought you out of the land of Egypt and redeemed you out of the house of slavery, to make you leave the way in which the Lord your God commanded you to walk. So you shall purge the evil from your midst.
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