III John 1:10 · Bible study
3 John 1:10 Commentary: Confronting Abusive Church Leadership
Greek · 10 what the commentators say
Meaning in one sentence
John threatens to expose Diotrephes' slander, refusal of hospitality, and excommunication.
Research Summary
- Meaning: John threatens to publicly expose Diotrephes’ slander, refusal of hospitality, and excommunication of faithful believers when he visits.
- Key words: “prating” (φλυαρέω, phluareō) = empty, fluent talk; “remember” (ὑπομνήσω, hupomnēsō) = bring to public remembrance; “forbids” (κωλύει, kōluei) = prevents; “throws out” (ἐκβάλλει, ekballei) = expels.
- Main debate: Is John’s motivation a personal vendetta or legitimate apostolic authority? Most commentators favor the latter.
- Theological theme: Church discipline must be exercised with authority and love, not pride or personal revenge.
- Best use: A caution against controlling leadership and a model for addressing sin in the church community.
Translation Comparison
BSB Berean Standard Bible 2020
So if I come, I will call attention to his malicious slander against us. And unsatisfied with that, he refuses to welcome the brothers and forbids those who want to do so, even putting them out of the church.
WEB World English Bible 2000
Therefore, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words. Not content with this, he doesn’t receive the brothers himself, and those who would, he forbids and throws out of the assembly.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Therefore, if I come, I will bring to remembrance his works which he doeth, prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth and casteth them out of the church.
YLT Young's Literal Translation 1898
because of this, if I may come, I will cause him to remember his works that he doth, with evil words prating against us; and not content with these, neither doth he himself receive the brethren, and those intending he doth forbid, and out of the assembly he doth cast.
Darby Darby Bible 1890
For this reason, if I come, I will bring to remembrance his works which he does, babbling against us with wicked words; and not content with these, neither does he himself receive the brethren; and those who would he prevents, and casts [them] out of the assembly.
Douay-Rheims Douay-Rheims Bible 1899
For this cause, if I come, I will advertise his works which he doth; with malicious words prating against us. And as if these things were not enough for him, neither doth he himself receive the brethren, and them that do receive them he forbiddeth, and casteth out of the church.
Translations in other languages (10 available)
Por esta causa, si yo viniere, recordaré las obras que hace parlando con palabras maliciosas contra nosotros; y no contento con estas cosas, no recibe á los hermanos, y prohibe á los que los quieren recibir, y los echa de la iglesia.
Por isso, se eu vier, trarei à memória os seus feitos, falando ele contra nós com palavras maliciosas; e não satisfeito com isso, não recebe aos irmãos, proíbe aos que se dispõem a fazer, e os expulsa da igreja.
C’ est pourquoi, si je vais vous voir, je rappellerai les actes qu’ il commet, en tenant contre nous de méchants propos; non content de cela, il ne reçoit pas les frères, et ceux qui voudraient le faire, il les en empêche et les chasse de l’ Église.
Darum, wenn ich komme, will ich ihn erinnern seiner Werke, die er tut; denn er plaudert mit bösen Worten wider uns und läßt sich an dem nicht genügen; er selbst nimmt die Brüder nicht an und wehrt denen, die es tun wollen, und stößt sie aus der Gemeinde.
Daarom, indien ik kom, zo zal ik in gedachtenis brengen zijn werken, die hij doet, met boze woorden snaterende tegen ons; en hiermede niet vergenoegd zijnde, zo ontvangt hij zelf de broeders niet, en verhindert degenen, die het willen doen, en werpt ze uit de Gemeente.
Perciò, se vengo, io ricorderò le opere che fa, cianciando contro di noi con male parole; e non contento di questo, non solo non riceve egli stesso i fratelli, ma a quelli che vorrebbero riceverli impedisce di farlo, e li caccia fuori dalla chiesa.
Przeto jeźli przyjdę, przypomnę uczynki jego, które czyni, słowami złemi obmawiając nas, a nie mając dosyć na tem, i sam braci nie przyjmuje, i tym, co by przyjąć chcieli, zabrania i ze zboru ich wyłącza.
Посему, если я приду, то напомню о делах, которые он делает, понося нас злыми словами, и не довольствуясь тем, и сам не принимает братьев, и запрещает желающим, и изгоняет из церкви.
所以 我若 去，必要提說 他 所行 的事，就是他用惡 言 妄論 我們。還 不 以 此 為足，他自己 不 接待 弟兄，有人願意接待，他也 禁止，並且 將接待弟兄的人趕 出 教會。
So if I come, I will keep in mind the things he does, talking against us with evil words: and as if this was not enough, he does not take the brothers into his house, and those who are ready to take them in, he keeps from doing so, putting them out of the church if they do.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · III John 1:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that John’s threat to “remember” Diotrephes’ deeds is not a personal vendetta but a legitimate exercise of apostolic authority for the health of the church. Barnes argues there is no evidence of a “vindictive or revengeful spirit”, the matter was public and affected the apostle’s authority and the church’s duty. Clarke describes Diotrephes as having a “dog in the manger” principle, refusing to welcome the brothers himself and preventing others from doing so. Cambridge Bible notes that John switches from “me” to “us” to avoid the appearance of a personal quarrel. The word “prating” (φλυαρέω, phluareō) is unique in the New Testament; Vincent says it means talk that is both fluent and empty, “bubbles up and over.” Gill adds that what is said against Christ’s ministers is “no other than prating; silly, idle, trifling, and empty stuff.” John’s intended response, to “bring to remembrance” (ὑπομνήσω) before the whole assembly, is an act of church discipline, not retaliation.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Apostolic confrontation view: John, as an apostle, has authority to publicly rebuke Diotrephes to protect the church (Barnes, Cambridge).
- Pastoral caution view: John deliberately uses ‘us’ instead of ‘me’ to avoid the appearance of a personal quarrel, showing restraint (Cambridge Bible).
What is clear: John intends to publicly confront Diotrephes’ sinful actions—slander, refusal of hospitality, and excommunication—and his motivation is not personal revenge but the well-being of the church and the truth of the gospel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| John's motivation | John is not acting out of personal revenge but for the good of the church | Some see this as a unique exercise of apostolic authority; others apply it as a general principle for all church leaders. |
| Meaning of 'prating' | The word φλυαρέω indicates empty, senseless talk | Whether the emphasis is on the malice of the words or their sheer silliness (or both). |
| Excommunication by Diotrephes | Diotrephes abused his influence to exclude faithful believers | Whether he had official authority as the pastor/bishop or simply dominated through personality and pressure. |
| Identity of 'the brethren' | They are traveling missionaries serving the gospel | Some think they were Jewish Christians; others think they were Gentiles, and Diotrephes opposed hospitality on ethnic grounds. |
| Application for today | Church leaders should not use their position to dominate | How far should a leader go in confronting and disciplining another leader? Some stress direct rebuke; others prefer private conversation first. |
Historical & Cultural Context
Third John is written to Gaius, a faithful Christian in a local assembly where a man named Diotrephes has taken control. In the early church, traveling missionaries depended on the hospitality of believers (3 John 5, 8). Diotrephes, “who loves to be first among them” (v.9), rejects John’s authority, refuses to welcome these brothers, stops others from doing so, and even expels those who do from the church (v.10). This is a serious abuse of power.
The name Diotrephes is Greek, and some commentators like Clarke suggest he may have been a Judaizing Christian who opposed the inclusion of Gentiles. Others, like Jamieson-Fausset-Brown, propose he led an anti-Jewish faction. Either way, his actions contradict the gospel call to hospitality and unity.
John’s promise to “come” and “remember” these deeds reflects the apostle’s oversight role. The Greek verb hupomnēsō means to cause someone to remember, often with the sense of bringing a matter to public attention. This is not mere gossip or threat but a formal act of accountability. In a culture where honor and shame were powerful forces, public exposure of wrongdoing carried weight. John’s authority as the last surviving apostle gives his words extra force.
The language John uses also connects to earlier patterns in the Gospel: Jesus was put out of the synagogue (John 9:34), and He blessed those who are excluded for His sake (Luke 6:22). Diotrephes’ excommunication of faithful believers mirrors the world’s rejection of Christ’s followers. By naming these actions, John defends the integrity of the church and the truth of the gospel.
Textual Notes
The supplied commentaries note no significant variant readings for this verse. The unique verb φλυαρέω (“prating”) appears only here in the New Testament, but the manuscript tradition is stable. Translations consistently render the sense of empty, malicious chatter.
Reception History
Early church fathers used this verse to warn against the sin of ambition and to uphold hospitality as a Christian duty. During the Reformation, both Catholic and Protestant writers pointed to Diotrephes as a warning against pride in church leadership, critics of the papacy saw him as a type of domineering prelate, while others emphasized that even an apostle like John exercised authority gently. In modern times, the passage has been cited in discussions of church discipline and the proper use of leadership power, reminding believers that those who “love to be first” can harm the body of Christ.
Preaching This Verse
Three-Point Outline
- Diotrephes’ Sin Revealed (v.9-10a): Pride drives him to love preeminence, reject John’s authority, slander the apostle with empty talk (“prating”), refuse hospitality himself, and forbid others from giving it.
- John’s Response Promised (v.10b): The apostle will come and bring these deeds into the open, not from personal revenge, but to restore order and protect the truth.
- Application for the Church (v.11): Imitate good, not evil. Those who do good are of God; those who do evil have not seen God. This calls every believer to examine their own heart and actions, especially those in leadership.
Five-Point Outline
- The root sin: love of preeminence (v.9).
- The slander: empty, malicious talk against the apostle (v.10).
- The refusal: Diotrephes shuts the door on the brothers (v.10).
- The obstruction: he forbids others and excommunicates those who help (v.10).
- The solution: John’s promised visit and public confrontation (v.10).
Illustration Hooks
- A church leader who only allows those with the “right” theology or background to serve, effectively gatekeeping the congregation.
- A small group where gossip spreads about a pastor, and the person sharing refuses to meet or listen to the other side.
- A congregation that refuses to help visiting missionaries because of doctrinal disagreements, and pressures others to do the same.
Questions Your Congregation Is Asking
- Should I confront a leader who seems controlling? How do I do that respectfully?
- What if my church excommunicates someone I believe is faithful? How do I respond?
- How can I tell whether criticism of a leader is legitimate or slander?
Leading a Discussion
This verse pulls back the curtain on a conflict in an early church that still echoes today. Diotrephes’ pride and exclusionary actions may feel uncomfortably familiar. But John’s response also models something important: he does not accept abuse, yet he does not threaten personal revenge. He promises a public, truth-filled confrontation. As you discuss this passage, consider both the danger of unchecked authority and the responsibility to address it.
Discussion Questions
- What does the word “prating” (φλυαρέω) tell us about the nature of Diotrephes’ accusations? (Use Vincent’s image of “bubbling over.”)
- Why does John say “if I come” rather than promising to act immediately? What does this reveal about his approach to discipline?
- How do the surrounding verses (v.6-8) show the importance of hospitality for traveling missionaries?
- What does Diotrephes’ refusal to “receive the brothers” and excommunication of others teach us about the abuse of church power?
- Compare John’s threat here with Jesus’s teaching in Luke 6:22 about being excluded for Christ’s sake. How does that shape your view of the conflict?
- In your context, what does faithful confrontation of a leader’s sin look like? Where should authority lie?
- How can this passage encourage someone who has been unjustly excluded or slandered in a church setting?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Proverbs 10:8 | The wise in heart accept commandments, but a chattering fool will fall. |
| Proverbs 10:10 | One who winks with the eye causes sorrow, but a chattering fool will fall. |
| Isaiah 66:5 | Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh be glorified, that we may see your joy;’ but it is those who shall be disappointed. |
| Luke 6:22 | Blessed are you when men hate you, and when they exclude and mock you, and throw out your name as evil, for the Son of Man’s sake. |
| John 9:22 | His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. |
| John 9:34 | They answered him, “You were altogether born in sins, and do you teach us?” Then they threw him out. |
| John 9:35 | Jesus heard that they had thrown him out, and finding him, he said, “Do you believe in the Son of God?” |
| I Corinthians 5:1 | It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father’s wife. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies Diotrephes as likely a Judaizing Christian who opposed receiving Gentile converts into the church. He describes him with the complete dog in the manger principle: unwilling to welcome them himself, forbidding others, and excommunicating those already accepted by the apostles.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that John's intention to confront Diotrephes is not personal revenge but a proper exercise of apostolic authority to protect the church and vindicate the injured brethren. He notes that "prating" means empty, rambling talk, though here it carried malice. Barnes also clarifies that "casteth them out of the church" refers to the strangers themselves, not the local members.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary acknowledges that Diotrephes' hostility toward the last surviving Apostle is astonishing, but argues it is not incredible. The writer points to other New Testament scandals—the unbelief of Christ's brothers, Judas's betrayal, Peter's denial, and the Corinthian abuses—to show that such failures were sadly common even among early Christians.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight this person's pattern of escalating hostility: he spreads malicious talk, refuses to welcome fellow believers, then actively forbids others from doing so, and finally expels them from the church. His sin is not just personal but disrupts the whole community's hospitality and unity.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that Diotrephes abused his pastoral authority by slandering the apostle John with malicious gossip, refusing hospitality to traveling believers, and even excommunicating those who welcomed them. John intended to publicly expose these deeds and correct this tyrannical misuse of church discipline driven by pride.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB reads Diotrephes' hostility as more than personal pride. He suggests Diotrephes led an ultra-Pauline, anti-J
Lange's Commentary Reformed 1857
Lange emphasizes that John's prayer for Gaius's physical health and prosperity is genuine, but always measured against the soul's spiritual condition. The soul's prosperity sets the standard; outward blessings matter only when the inner life walks in the truth. This subordinate relationship is the core of the apostolic wish.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that a church officer can be outshone by ordinary believers, as Diotrephes shows. His love of preeminence and contempt for apostolic authority, refusing the apostle's letter and speaking maliciously, mark an unchristian spirit unbecoming in a minister.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek word for "prating" suggests talk that bubbles up or boils over, fluent but empty. He links it to the term for "tattlers" in 1 Timothy. The phrase "casteth them out" refers to excommunication, which this person had the influence to carry out.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the speaker's attack targets both the group and Wesley personally, and he reads this as a deliberate attempt at self-justification. The opponent is trying to excuse his own conduct by deflecting blame through his words.