King James Version

What Does 3 John 1:10 Mean?

3 John 1:10 in the King James Version says “Wherefore , if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not conten... — study this verse from 3 John chapter 1 with commentary, cross-references, and original Greek word analysis.

Wherefore , if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith , neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

3 John 1:10 · KJV


Context

8

We therefore ought to receive such, that we might be fellowhelpers to the truth. fellowhelpers: or, joint-labourers

9

I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

10

Wherefore , if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith , neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

11

Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

12

Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.


Commentary

KJV Study Commentary
Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. John details Diotrephes' offenses and promises apostolic discipline. "If I come" (ἐὰν ἔλθω, ean elthō) indicates John's intended visit, when he will "remember" (ὑπομνήσω, hupomēsō)—bring to public attention, call to account—Diotrephes' actions. This isn't vindictive but pastoral: addressing sin that harms Christ's church.

First offense: "prating against us with malicious words" (λόγοις πονηροῖς φλυαρῶν ἡμᾶς, logois ponērois phluarōn hēmas). The verb φλυαρέω (phuareō) means to talk nonsense, gossip, or slander—spreading false accusations. The adjective πονηρός (ponēros, "malicious/evil") characterizes these words as wicked, not merely mistaken. Diotrephes engaged in character assassination against apostolic authority, poisoning the congregation's attitude through lies and distortions.

Second: "not content therewith, neither doth he himself receive the brethren" (μὴ ἀρκούμενος ἐπὶ τούτοις οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφούς, mē arkoumenos epi toutois oute autos epidechetai tous adelphous)—he refused hospitality to traveling ministers. Third: "forbiddeth them that would" (τοὺς βουλομένους κωλύει, tous boulomenous kōluei)—he prevented others from welcoming these workers. Fourth: "casteth them out of the church" (ἐκ τῆς ἐκκλησίας ἐκβάλλει, ek tēs ekklēsias ekballei)—he expelled members who defied his prohibition. This escalating tyranny shows power-hungry control, not godly leadership.

KJV Study — Public Domain

Historical & Cultural Context

Church discipline in the apostolic era followed Christ's teaching (Matthew 18:15-17) and apostolic practice (1 Corinthians 5:1-13, 2 Thessalonians 3:14-15). It aimed at restoration through confronting sin, protecting the congregation from false teaching or destructive behavior, and maintaining the church's witness. Discipline was communal—the congregation participated in decisions—and remedial rather than merely punitive. Diotrephes perverted this process, using "discipline" (casting people out) to consolidate personal power rather than promote holiness.

The practice of excommunication (casting out of the church) was serious action reserved for unrepentant sin or heresy. It involved removing someone from fellowship, excluding them from the Lord's Table, and treating them as an unbeliever until repentance occurred. This powerful tool could be abused, as Diotrephes demonstrated, to punish opponents and eliminate dissent. The church needed clear criteria (Scripture-based), proper procedure (involving witnesses and multiple confrontations), and right motivation (seeking restoration, not revenge) to exercise discipline faithfully.

John's promise to personally address Diotrephes upon visiting demonstrates apostolic authority's weight. Despite having no official institutional power (no denominational structure to enforce decisions), John's spiritual authority as Christ's apostle carried immense weight. His public confrontation would expose Diotrephes' behavior, vindicate expelled members, and restore proper order. This illustrates that ultimate authority in the church rests with Christ, exercised through Scripture and legitimate spiritual leaders, not with whoever accumulates most human power.

Reflection Questions

  1. Have you witnessed or experienced church discipline exercised biblically (for restoration) versus abusively (for control)?
  2. How should Christians respond when leaders exhibit Diotrephes-like behaviors: slander, refusing accountability, or abusive control?
  3. Do you practice biblical confrontation of sin in your own relationships, or do you avoid necessary correction?

Original Language Analysis

Greek · 33 words
διὰ1 of 33

Wherefore

G1223

through (in very wide applications, local, causal, or occasional)

τοῦτο2 of 33
G5124

that thing

ἐὰν3 of 33

if

G1437

a conditional particle; in case that, provided, etc.; often used in connection with other particles to denote indefiniteness or uncertainty

ἔλθω4 of 33

I come

G2064

to come or go (in a great variety of applications, literally and figuratively)

ὑπομνήσω5 of 33

I will remember

G5279

to remind quietly, i.e., suggest to the (middle voice, one's own) memory

αὐτὸς6 of 33

he himself

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

τὰ7 of 33
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἔργα8 of 33

deeds

G2041

toil (as an effort or occupation); by implication, an act

9 of 33

which

G3739

the relatively (sometimes demonstrative) pronoun, who, which, what, that

ποιεῖ10 of 33

he doeth

G4160

to make or do (in a very wide application, more or less direct)

λόγοις11 of 33

with

G3056

something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a

πονηροῖς12 of 33

malicious words

G4190

hurtful, i.e., evil (properly, in effect or influence, and thus differing from g2556, which refers rather to essential character, as well as from g455

φλυαρῶν13 of 33

prating against

G5396

to be a babbler or trifler, i.e., (by implication) to berate idly or mischievously

ἡμᾶς14 of 33

us

G2248

us

καὶ15 of 33

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

μὴ16 of 33

not

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

ἀρκούμενος17 of 33

content

G714

properly, to ward off, i.e., (by implication) to avail (figuratively, be satisfactory)

ἐπὶ18 of 33

therewith

G1909

properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re

τούτοις19 of 33
G5125

to (for, in, with or by) these (persons or things)

οὔτε20 of 33

neither

G3777

not too, i.e., neither or nor; by analogy, not even

αὐτὸς21 of 33

he himself

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ἐπιδέχεται22 of 33

doth

G1926

to admit (as a guest or (figuratively) teacher)

τοὺς23 of 33
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀδελφοὺς24 of 33

the brethren

G80

a brother (literally or figuratively) near or remote (much like g0001)

καὶ25 of 33

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

τοὺς26 of 33
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

βουλομένους27 of 33

them that would

G1014

to "will," i.e., (reflexively) be willing

κωλύει28 of 33

forbiddeth

G2967

to estop, i.e., prevent (by word or act)

καὶ29 of 33

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἐκ30 of 33

them out of

G1537

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct

τῆς31 of 33
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἐκκλησίας32 of 33

the church

G1577

a calling out, i.e., (concretely) a popular meeting, especially a religious congregation (jewish synagogue, or christian community of members on earth

ἐκβάλλει33 of 33

casteth

G1544

to eject (literally or figuratively)


Study Guide

Historical Context

This verse is found in the book of 3 John. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

3 John 1:10 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to 3 John 1:10 from Treasury of Scripture Knowledge

Test Your Knowledge

Continue Your Study