The Canonical Column, Book 64: 3 John

We now continue our journey through the Canonical Column with the sixty-fourth book of the biblical canon — 3 John. For those unfamiliar with this mystery, the Canonical Column is a divinely embedded framework within Scripture that bears dual witness to the biblical canon through an organized network of witnessing chapters found in three key Old Testament books — Genesis, Leviticus, and Isaiah.¹ For readers new to this series, I recommend first reviewing the introductory article, which lays out the foundational context for the insights explored here.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of 3 John, its two witnesses are Leviticus 25 and Isaiah 64. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the epistle of 3 John. To this end, each has been divinely embedded with textual allusions to specific passages within the epistle of 3 John and intentionally sequenced as the twenty-fifth chapter in its branch of the framework, and sixty-fourth of its branch-pair, reflecting 3 John’s ordinal position as both the twenty-fifth book of the New Testament and the sixty-fourth book of the Bible. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of 3 John are firmly established.

Table of Contents anchor

The Epistle of 3 John

The Third Epistle of John is the shortest book in the New Testament by word count, yet it provides a uniquely vivid window into the practical challenges of early Christian fellowship. Written by the apostle John near the close of the first century, the letter is addressed to a faithful believer named Gaius, whose hospitality toward traveling Christian ministers had become a model of covenant faithfulness within the church. John commends Gaius for “walking in the truth,” a phrase that encapsulates the epistle’s central emphasis on the outward demonstration of inward faith through love, support, and partnership in gospel work.

The situation prompting the letter is both personal and pastoral. A domineering leader named Diotrephes has rejected apostolic authority, refused to receive faithful brethren, spoken maliciously against the apostles, and even cast loyal believers out of the congregation. In response, John writes to encourage Gaius to continue supporting those who come “for His name’s sake,” and he prepares to confront Diotrephes’ abusive behavior directly if necessary. A third figure, Demetrius, is introduced as a trustworthy witness whose good report stands in contrast to Diotrephes’ prideful rebellion.

3 John therefore offers more than a private note between friends. It reveals the ongoing struggle within the early church to maintain unity, purity, and proper spiritual authority. The letter upholds discernment in Christian fellowship—showing that hospitality must be extended to faithful workers of the truth, while arrogant and divisive behavior must be opposed. Despite its brevity, 3 John serves as an enduring reminder that Christian community flourishes only when grounded in truth, love, and accountability.

Authorship & Dating

The authorship of 3 John has been attributed since ancient times to the apostle John, the beloved disciple of Jesus and the author of the Gospel of John, 1 John, and Revelation. Early church fathers such as Irenaeus, Clement of Alexandria, and Origen either explicitly or implicitly affirmed Johannine authorship, and internal features—such as its shared vocabulary, tone, and pastoral concern with 2 John and 1 John—support a common hand behind the three letters (cf. Irenaeus, Against Heresies 3.1.1; Origen, Commentary on John fragment). The writer identifies himself as “the elder,” a title denoting pastoral authority and personal familiarity with the recipients, and one that fits the apostle well in his advanced age serving the churches of Asia Minor.

Modern-critical scholarship, however, sometimes suggests a distinction between the apostle John and a presumed later “Johannine elder” or literary leader within a Johannine community. Critics argue that stylistic variations and the focus on internal church disputes may point to a later author writing in the apostle’s tradition. These arguments, however, remain speculative, and no alternative author has ever been convincingly identified. The claim of pastoral authority exercised over multiple congregations, along with intimate, firsthand knowledge of church leaders like Gaius and Diotrephes, seems most consistent with the voice of the apostle himself.

As for dating, 3 John is generally placed near the end of the first century, most likely in the mid-to-late 90s AD. This timeframe reflects the maturity of the church structures referenced in the letter, John’s longstanding ministry in the region, and the tradition that he served in Ephesus until near the end of his life. The epistle therefore stands as one of the final apostolic writings—penned during a season when issues of authority, hospitality, and fidelity to the truth were pressing concerns for the early Christian community.

Witnessing chapters of 3 John in the Canonical Column

Having introduced the epistle’s background and authorship, we now turn to its two appointed witnesses within the Canonical Column. As previously stated, the two witnessing chapters of 3 John within the Canonical Column are Leviticus 25 and Isaiah 64. Both of these chapters have been deliberately composed and structured to reflect the content of the epistle of 3 John. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of the epistle of 3 John—through which they together affirm its divine authorship, canonicity, and its ordained position as both the twenty-fifth book of the New Testament (within An Holy Priesthood) and the sixty-fourth book of the divinely sanctioned biblical canon overall (within Second Isaiah).⁴

As was the case with 3 John, this is one of those rare interesting cases in the Canonical Column where the two witnessing chapters are actually greater in length than the biblical book that they bear witness of. As such, the number of one-on-one allusions we find to the target biblical book are fewer in Leviticus 25 and Isaiah 64 than most of the previous examples we’ve looked at. Still, the allusions that we do find are sufficiently strong to objectively identify 3 John as the target book being witnessed.

Context of Leviticus 25

Leviticus 25 appears within the final movement of the book of Leviticus, where the LORD concludes his revelation of holy living by establishing the long-term rhythms of a just and merciful covenant society. The chapter sets forth the ordinances of the Sabbatical Year and the Year of Jubilee—cyclical institutions rooted in the principle that Israel belongs wholly to the LORD, along with the land they inhabit. These laws ensured that economic hardship, personal failure, or misfortune could never permanently sever an Israelite from his God-given inheritance. Even if a man fell into poverty, sold his land, or was compelled to sell himself into servitude, restoration would always be possible.

The commands within this chapter therefore function as protections for the vulnerable and limitations on the powerful: land must not be permanently transferred; the poor must be supported without exploitation; and Israelite servants must be treated with dignity and released in the Jubilee. The LORD repeatedly grounds these regulations in his own identity as the Redeemer of Israel—“for they are My servants, which I brought forth out of the land of Egypt” (Lev. 25:55). Obedience to these statutes promised tangible blessing: abundant provision, stable dwelling in the land, and a community marked by righteousness and peace.

This context is crucial to understanding Leviticus 25’s role within the Canonical Column. The chapter articulates the covenant ethics governing how God’s people are to treat one another, especially fellow members under duress. When viewed in parallel with 3 John, a similar concern emerges—true Christian fellowship must be preserved through faithful support of those who serve the truth, and abuses of authority that sever brethren from the household of God must be confronted. The protective spirit of Leviticus 25 thus thematically reflects its corresponding biblical book of 3 John.

Leviticus 25 -> 3 John

As the twenty-fifth chapter of An Holy Priesthood (which functions within the Canonical Column as a figurative type of the New Testament canon), as well as the sixty-fourth chapter of the Law pair of branches (The Circumcision and An Holy Priesthood), Leviticus 25 has been deliberately designed by God to serve as a figurative type of the epistle of 3 John—ordained before the foundation of the world to become the twenty-fifth book of the New Testament and the sixty-fourth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of 3 John. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Leviticus 25	3 John
Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.5 (Leviticus 25:18-22)	Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. (3 John 2)
And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee.6 (Leviticus 25:35)	Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; (3 John 5)
Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.7 (Leviticus 25:36)	Because that for his name’s sake they went forth, taking nothing of the Gentiles. (3 John 7)

Context of Isaiah 64

Isaiah 64 forms part of the concluding section of Isaiah (chs. 56–66), a prophetic elevation of Israel’s future restoration following judgment and exile. These chapters are often described as a sustained prayer and prophetic vision from the remnant—a people who recognize both their covenant guilt and their only hope of redemption: the mercy of their God. Isaiah 64 continues the lament that begins in the preceding chapter, pleading with the LORD to “rend the heavens” and return in power, causing the nations to tremble at his presence and once again acting on behalf of those who wait for Him (Isa. 64:1–4).

Within this context, the prophet articulates the relationship between God and his covenant people in deeply personal terms: He is Israel’s father and potter; they are his children and the work of his hands (Isa. 64:8). Yet this intimacy is set against a sobering confession of sin and estrangement. Israel acknowledges that her iniquities have kindled God’s wrath, resulting in desolation, yet she appeals boldly to the unbreakable bond of covenant identity—“we are all thy people” (Isa. 64:9).

Isaiah 64 therefore captures the tension between divine judgment and divine compassion. The remnant longs for fellowship to be restored, for sin not to be remembered forever, and for God’s people to once again walk in his ways with joy and righteousness. This covenant dynamic provides a striking parallel to the situation addressed in 3 John, where faithfulness to truth results in apostolic approval and joy, while prideful rebellion leads to discipline and exclusion. Isaiah 64’s focus on righteous conduct, recognition of God’s authority, and the proper treatment of those who belong to the LORD forms the prophetic backdrop against which the ethical conflict in 3 John is played out.

Isaiah 64 -> 3 John

As the twenty-fifth chapter of Second Isaiah (which functions within the Canonical Column as a figurative type of the New Testament canon), and the sixty-fourth chapter of the Prophets pair of branches (First Isaiah and Second Isaiah), Isaiah 64 has been deliberately designed by God to serve as a figurative type of the epistle of 3 John—ordained before the foundation of the world to become both the twenty-fifth book of the New Testament and the sixty-fourth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of 3 John. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 64	3 John
For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him.8 (Isaiah 64:4)	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. (3 John 11)
Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.9 (Isaiah 64:5)	For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. (3 John 3)
But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.10 (Isaiah 64:8)	I have no greater joy than to hear that my children walk in truth. (3 John 4)
Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.11 (Isaiah 64:9)	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 10)

Conclusion: The canonicity & placement of 3 John is established by its two witnessing chapters in the Canonical Column: Leviticus 25 & Isaiah 64.

The canonicity of the epistle of 2 John is affirmed by its two witnessing chapters within the Canonical Column: Leviticus 25 and Isaiah 64. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. As previously stated, each witnessing chapter reflects a different aspect of 2 John’s canonical placement—Leviticus 25 signifying its role as the twenty-fifth book of the New Testament, and Isaiah 64 signifying its position as the sixty-fourthbook of the Bible overall. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the epistle of 3 John, which was ordained before the foundation of the world to serve as both the twenty-fifth book of the New Testament and the sixty-fourth book of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the epistle of 3 John are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Leviticus 25:18–22, the LORD promises that obedience to his statutes concerning rest for the land will result in tangible blessing—prosperity, continued provision, and dwelling in safety within the promised inheritance. The faithful are assured that even during seasons of agricultural inactivity, God himself will supply their health and sustenance through his commanded blessing. Within the framework of the Canonical Column, this functions as an allusion to 3 John 2, where the apostle expresses his desire that Gaius would “prosper and be in health, even as thy soul prospereth,” linking physical wellbeing with continued spiritual faithfulness. Both passages affirm that God cares for the bodily welfare of those who walk rightly before him, further reinforcing the role of Leviticus 25 as a figurative type of the book of 3 John within the Canonical Column. ↩︎
6. In Leviticus 25:35, the LORD commands Israel to support a covenant brother who has “fallen in decay,” ensuring his continued place within the household of God by extending hospitality and relief “yea, though he be a stranger.” Within the framework of the Canonical Column, this functions as an obvious allusion to 3 John 5, where Gaius is commended for faithfully receiving and aiding “the brethren, and strangers.” Both passages emphasize identical covenant behavior—hospitality toward the needy members of God’s people as an act of obedience—thereby reinforcing the identification of Leviticus 25 as a figurative type of 3 John within the Canonical Column. ↩︎
7. In Leviticus 25:36, the LORD commands Israel not to treat a needy brother as an opportunity for profit—“take thou no usury of him, or increase”—but rather to fear God, thereby preserving the dignity and covenant standing of the one receiving help. The support offered is to be motivated by reverence for the LORD, not personal gain. Within the framework of the Canonical Column, this functions as an allusion to 3 John 7, where faithful ministers of the gospel “went forth for His name’s sake,” refusing to take anything of the Gentiles lest their support be tainted by unworthy motives. ↩︎
8. Isaiah 64:4 states that since the beginning of the world, no human eye has seen what God has prepared for those who wait for Him—employing the imagery of sight to emphasize the hiddenness of God’s future blessing. Within the framework of the Canonical Column, this forms a linguistic echo to 3 John 11, where John warns that “he that doeth evil hath not seen God.” Although the two passages use this sight terminology in different ways, the shared emphasis on seeing (or not seeing) God functions as a deliberate lexical correspondence—reinforcing the identification of Isaiah 64 as a figurative type of the book of 3 John within the Canonical Column. ↩︎
9. In Isaiah 64:5, the LORD is said to meet the one who “rejoiceth and worketh righteousness.” Within the framework of the Canonical Column, this functions as an allusion to 3 John 3, where the apostle “rejoiced greatly” upon hearing that Gaius walks in the truth, creating another clear textual correspondence that reinforces the identification of Isaiah 64 as a figurative type of the book of 3 John within the Canonical Column. ↩︎
10. In Isaiah 64:8, the LORD is acknowledged as “our Father” and his covenant people as “the work of his hand.” Within the framework of the Canonical Column, this forms a relational parallel to 3 John 4, where God through the pen of the apostle speaks of believers as “my children” who walk in the truth, establishing another textual correspondence that reinforces the identification of Isaiah 64 as a figurative type of the book of 3 John within the Canonical Column. ↩︎
11. In Isaiah 64:9, the prophet pleads with the LORD to “remember not iniquity for ever,” appealing to the covenant identity of God’s people. Within the framework of the Canonical Column, this forms a linguistic inversion to 3 John 10, where the apostle warns that he will “remember [Diotrephes’] deeds” when he arrives. Both passages employ the same term “remember” in direct reference to iniquity, though in opposite directions, creating a clear textual correspondence that reinforces the identification of Isaiah 64 as a figurative type of the book of 3 John within the Canonical Column. ↩︎

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