1-4. The Writer's AffectionatE Address TO Gaius; His Good Wishes for Him, and His Joy in Reference to Him.

1. The elder. See on 2 John 1. The writer identifies himself by an ordinary, not an extraordinary, title, by which, apparently, he was particularly well known, and long known; and hence the article. John was an apostle, selected by Jesus when on earth. But he does not choose to mention the honor or authority derived from that office. It was particularly necessary for Paul, in his epistles, to assert his apostleship, because, having been appointed thereto after Christ had withdrawn to heaven, his title to the office was often denied by unfriendly parties. The title, or heading, which ascribes our Epistle to John, and makes it the third in order, is found in some of the oldest manuscripts, as indeed are those of the First and Second Epistles, and is a testimony of much weight as to its supposed origin. There is an air of authority, a supervising interest, and a certain absoluteness in the teaching of our Epistle, as well as in that of the preceding one, which most powerfully suggests an apostolic, rather than merely presbyterial, origin. Can we imagine any one short of an apostle saying such words as we find in ver. 10 and 12 of our Epistle, and in ver. 7 and 10 of the second? And then the manner, the peculiar thinking, the theological conception, the spirit, of John the apostle, impress themselves upon us almost everywhere in these Epistles. To (writing to, making address to) Gaius. Same as the Latin Caius. Where he lived we do not know, probably in Asia Minor, away from Ephesus, and on a thoroughfare naturally taken by missionaries going to remote parts, (ver.6.) He was a man of prominence, able not only to entertain, but to help on their way, traveling evangelists. There was a Gaius of Corinth (1 Cor. 1:14), whom Paul baptized, and who was pre-eminently hospitable. (Rom.  16:23.) There was a Gaius of Macedonia (acts 19:29), a missionary companion of Paul. There was a Gaius of Derbe (acts 20:4), who went with Paul and Timothy on at least one of their evangelizing visits. It is the conjecture of several that this latter was the one addressed by John. Ver. 4 makes this somewhat doubtful. Besides, there was a long space of years between Paul's era and the time at which John is writing. The name was one of the commonest. (Alford.) One of the names is given in the "Apostolic Constitutions" as Bishop of Pergamos. The well beloved. A strong and most enviable distinguishing title, marking a character by which he was generally and cordially known. The term is not a passive participle, but an adjective denoting a quality, characteristic, or activity of that to which it is applied. (Kühner § 234, 1, i.; Winer § 16, 3, 4th ed.) It means lovely, lovable; and hence beloved by all those sympathizing in his Christian traits. He was a lovely Christian. Grace had exercised a softening, refining influence upon him. He was forbearing and benevolent; he was spiritually minded and peaceful. His face was a benediction; his voice chastened and assuring. He drew to himself the tender regard of his brethren, and was a delight to Christ. Whom I (emphatic) love. Loved in general, John loved him in particular. Nor is he afraid to tell him so. In the truth. Not truly, but in the truth-element, in truth as a living system or principle, reflecting and involving the divine nature. The words express the nature, ground, and sphere of John's love to Gaius. It is not an earthly love, having a temporary inspiration or reason. The truth of God had become a living element of the soul, both in Gaius and in John. John loved Gaius because he discerned in him, in a marked degree, the true life of Christ which he realized in himself. He felt a union with him in the new life. There was between them a common experience of God. This was love in the heavenly sense, and without end. What a lesson in the understanding of brotherly love! In the conception of John, love, truth, and life appear to be a kind of trinity, each in all, and all in each, and together forming the unity of the light (1 John 1:5) of God, into which we enter in regeneration.

2. Beloved. John's soul clings to Gaius, and he cannot let go the epithet. The idea it represents grows vivid as he writes. I wish above all things that (better, I pray that in all things, Revised Version) thou mayest prosper (recognizing an agency in the prosperity above that of Gaius himself), and be in health. In literal bodily health. The phrase 'in' (or concerning) "all things" (not "above all things," which would seem to elevate the temporal above the spiritual) probably belongs exclusively to the first verb. Some have thought that because John prays for the health of Gaius, the latter must have been sick at the time this letter was written. There is no need of supposing this. It is as fitting to desire the good health of a well person as that of a sick person. John knew that the Christian is liable to bodily sicknesses, and he wishes that his brother beloved may be exempt from them as far as possible. Sickness may be sanctified to us; but sound health is a good in itself, for which — as for general temporal prosperity — it is right to pray. In sound health we have more personal comfort, and can accomplish more. It is not an unimportant fact that Christianity authorizes us to desire for one another not only temporal prosperity in general, but good physical health in particular. Even as thy soul prospereth. In the same relative measure. John knows from the most satisfactory testimony (ver. 3) that the soul of Gaius is prospering, that he is spiritually sound in condition and experience, and he prays that his temporal life may be equally prosperous, in an equally sound condition. The soul prosperity of the Christian is made the measure of his other prosperity. Has any one a right to expect more? But, alas! what, upon this measure, would be the outward prosperity of the sinner, whose spiritual condition is well described in Isa. 1:6, 6? And of many professed Christians it might be said that if the prayer of John were made for them, according to the standard in the case of Gaius, they would have only sickness and misfortune. Perhaps not many would willingly consent to have their health and worldly success measured in this way. There seems to have been a gauging of the health of some in the Corinthian Church to this standard, as a matter of judgment, (1  Cor. 11:30.) But Gaius could not suffer by this measure.

3. For (γὰρ = γὲ ἄρα, the causal demonstrative, while ὄτι is the causal relative; its retention in the text is demanded by both internal and external evidence) introduces confirmation of the statement of the soul prosperity of Gaius. The confirmation lies not in his joy, but in the testimony of visiting brethren, and on account of this he rejoices; and he puts joy and testimony all together in one heart-full utterance. I rejoiced greatly. See 2 John 4. He is intensely emotional down to old age, and we love him for it. When the brethren came ('the' before 'brethren' is not in the Greek text). They came at successive times, and probably more than one set of them, thus making the testimony very ample. And testified of the truth (literally, unto thy truth. Revised Version) that is in thee. The truth belonging to, and distinguishing thee. The brethren were doubtless evangelists, or missionaries. Compare ver. 5-8. It is a simple term which Paul is pleased often to apply to such workers, (1 Cor. 16:12; 2 Cor. 9:3; 11:9; Gal. 1:2, etc.) The truth which belonged to Gaius, and was so amply witnessed, was the gospel of the Son of God vitalized in personal experience and made a part of him. This truth is a reflection, or eflux, of the divine nature, and he who receives it will not only be sound in belief, but will have a soul conforming to God. The truth is in him, not as a mere abstraction, not as a mere creed, but as a life of God. Even as thou walkest in the truth. ' In truth ' (not the truth) is not truly, but in the truth element or sphere. The brethren had evidence that the truth was in Gaius from the way he walked in it, from his daily life, from his deeds of love. (1 John 4:5.) "Ye shall know them by their fruits." (Matt.7:16.) The action of Gaius was that of one who knew and felt the truth in his heart. He uttered the views, he illustrated the obedience, he showed the charity, of a man created anew in Christ. These things were manifested spontaneously, as if connected with a life within. So that the fact of this life was impressed upon others. Men went away from him, not in doubt or suspense about his spiritual standing and attainments. They were even constrained to speak of the case. They bore a glad report of it to John. And John, on his part, was made to rejoice exceedingly on account of it. How enviable was the Christian position of Gaius! How high the commendation he received! What better thing could be said of him? He was a man in whom the divine truth lived, a tangible proof of Christianity, a convincing evidence that the life of God, through Christ, had come to men! He who once was a dark, lost sinner was now a shining light. Men took knowledge of him that he had been with Jesus and learned of him.

4. I have no greater joy, etc. 'Greater' in the Greek is the comparative of a comparative, such as is sometimes formed "for the sake of emphasis." (Buttmann.) The best authorized text may be translated nearly literally: Greater joy have I none than these things. This distributes the emphasis according to the expressive Greek, and correctly locates the negative, with no loss to the style. To hear that, etc. (ἴνα, explicative, says Alford, as constantly in John after the demonstrative pronoun; introducing, says Lightfoot, the clause which describes the purport of the pronoun; but in the older classical Greek always denoting motive or design). Literally, that I hear of my children walking in truth. Walk (continuously, habitually) in truth, Revised Version " in the truth." Here John justifies his exceeding joy in Gaius' case, and tells what his habit of feeling was with regard to all his well-doing children, as well as Gaius. It is implied that Gaius was one of his children, explaining his peculiar interest in him. It shows the wideness of John's personal interest, in that it extended to many besides Gaius. The deepest meaning of 'children' requires that those referred to be persons converted through the agency of John, (1 Cor. 4:15; 1 Tim. 1; 2; Philem. 10.) Yet, as an old man and a kind of chief pastor, he doubtless reckoned as his children all the Christians in that region. He felt an interest and love for them, as a father for his children. This, in part, made him joyful to hear good things about them. He specifies the good in them that above all else made him glad: their walking in the truth as the element of their spiritual being, the bound of all their living; the patent fact that they both led the life and honored the doctrines of the truth. While others about them might fall into grievous sin or error, they were steadfast in the truth. Others (2 John 7) might deny the incarnation of Christ, with the involved facts of atonement and our union with God, but they remained true. Others might violate the law of brotherly love, yet they were faithful. This would give the apostle unspeakable delight. 'I have no greater joy,' he said. For he therein saw his Master honored, his own ministry not in vain, his own spiritual children having the greatest good, and, in place of being a stumbling block in the way of the gospel, giving stimulus to other Christians and affording the best evidence that the gospel is true. Such walking produces joy in God himself, in the angels, and in all shepherds of the flock on earth. But if there be such joy in us over those near to us who walk in the truth, what must be the pain when dear ones turn aside from the truth in doctrine or life? There is no greater pain than this. How cruel are they who thus pierce and crush the hearts of any who are watching solicitously for their souls!

5-8. Commendation op Gaius for his Kindness to Missionary Brethren.

5. Beloved. The lovely character of Gaius is still before him; his heart still glows with love towards him. This is the third time, in the course of five verses, that John has applied this term to Gaius; besides a direct assertion that he loved him. The intensity of his affection is most marked. And the basis, the common condition, in both the lover and the loved, is purely spiritual. Thou doest faithfully whatsoever thou doest to the brethren and to strangers. The Revised Version translates, "Thou doest a faithful work" — that is, a work worthy of faithful men and men of faith, faithful to the claims of the case, and done in a faithful spirit. ' In whatsoever thou doest (the aorist tense shows that a real past work is in mind) to the brethren and to strangers.' The Revised Version renders this "Toward them that are brethren and strangers withal." The Bible Union Version reads, "To the brethren and that to strangers." The idea is that they were brethren and at the same time strangers to Gaius. Brethren they were who had been on a missionary expedition in regions beyond where Gaius lived. John had dispatched some evangelists to a somewhat remote field. On their way, they call upon the church of which Gaius is a member, bearing with them a letter to the church from John. The church, through the influence of a prominent ambitious member, or probably officer, declines to receive the letter or the brethren. But Gaius, on his own individual responsibility, takes them to his home, cares for them, and forwards them on their gospel journey in a manner worthy of their calling as messengers of God. 'Strangers' to Gaius, they yet had come indorsed and commended by John, were on a blessed mission, were brethren in the Lord, and no man or company could hinder him from treating them accordingly. He gave them his confidence, his love, his home, and his help. This was, in the largest sense, Christian hospitality. For this John commends him, as he had before commended him for his truth and walk. "What is hospitality as enjoined in the New Testament? It is kindness to strangers, especially those who are Christians. It is showing them first a loving spirit, and then, if needful, affording them service and help. It is something which the apostles have often brought to our attention. (Rom. 12:13; Heb. 13:2; 1 Peter 4:9, 10.) In the Epistles to Timothy and Titus, it is laid down among the qualifications of an elder that he should be " given to hospitality." (1 Tim. 3:2: Titus 1:8.) But the passages just cited show that this gospel grace and duty should be by no means limited to the elders. It is required of all. Even the poor man, though he has no "prophet's chamber." can manifest the hospitable spirit. The coming of a Christian stranger has brought a benediction to one's home and heart. See 1 Kings 17:3-24; 2 Kings 4:8-37; 8:1-6; compare 2 Sam. 6:10, 11. A genuine hospitality is one of the most beautiful and gainful duties to God's children. Gaius was blessed for his deed, by John's approval at least. Be kind to God's children because they are his. You will be blessed in your souls, and, very likely, in basket and store. "With what measure ye mete, it shall be measured to you again." (Matt. 7:2.) " Good measure, pressed down, and shaken together, and running over, shall men give into your bosom." (Luke 6:38.) He that giveth a cup of cold water to a disciple, in the name of a disciple, shall not lose his reward. (Matt. 10:42; Mark 9:41.) "Inasmuch," said Jesus, "as ye have done it unto one of the least of these my brethren, ye have done it unto me." (Matt. 25:40.) Any kindness we do to a Christian, is regarded by Christ as done to himself.

6. Which (or, who — namely, the strangerbrethren having returned to John) have borne witness (literally, bore witness) of thy charity (or, love) before the church — akin to our expression, "in church," or "in meeting." It is the church where John was living when he wrote this letter. The 'charity,' or love, referred to is that manifested in Gaius' hospitality. That hospitality was Christian love in action, and one of the best exhibitions of it. It seems to have been an established custom for the missionaries going out from any church to return to it in due time, and report their experience while absent in their work. Thus Paul and Barnabas returned to the church in Antioch, whence they had gone forth, and reported all that the Lord had done with them. So apparently did the brethren of our Epistle, and in their narrative declared their experience at the hands of Gains. It was good for the whole assembled church to hear the story of such love. They would thank God on this behalf and be stimulated by the example. Whom if thou, etc. Better, " whom thou wilt do well to set forward on their journey worthily of God." (Revised Version.) Having sent them forward on their mission in a manner which they are worthy of as God's messengers, Gaius had been the more earful to supply them for their journey, and do them honor as they departed, because of the nature of their mission and the Being they were serving. He treated the ambassadors royally for the sake of the King who sent them. And so the action toward the brethren became piety, and a divine honor. To send them forward in such a manner was well-doing, an act of beauty (καλῶς). It had been so in the present case. It would and will be so in all like cases. So much is expressed by the combination of the future and the aorist tenses of the verbs in the text. Having sent them forward thus, thou wilt do well, whether then, or whenever done. The future states here a permanent fact, or principle. Alford says: "It will then, and not till then, be a good act, when it is done."

7. Because that for his name's sake (rather, "for the sake of the name") they went forth. The language of this verse is introduced to strengthen the statement that it was well-doing to help forward the brethren, and to develop the supreme motive of the kindness shown. The assisted brethren were in the service of a certain 'Name,' and they were not to receive anything of the people to whom they were going. The latter consideration made the act of Gaius necessary; the former made it a gladness, and a glory. The 'Name' is that of Jesus Christ. (Acts 5:41; 9:16; 15:26; Rom. 1:5.) It was in behalf of this Name, to proclaim it and the salvation which it represented, to exalt it in the eyes of men, and, if need be, to die for it, that all the early preachers of the gospel went forth. It was that Name that summarized the gospel, called a world to repent, and thrilled believers as with a note from heaven. It was the inspiration of the great movement, and supplied the highest motive to all manner of co-operation. Taking nothing (the word, μηδέν, implies not merely a matter of fact, but a principle on the part of the evangelists themselves) from the heathen. It was their plan to receive nothing for themselves from the heathen whom they would evangelize. Hence their support must come from other sources, especially from churches already established, or from friends in them such as Gaius was. And so the deed, recalled in ver. 6, was good. The case appears to teach that missionaries going to evangelize a heathen people should go with their support already provided for. This justifies an essential policy of the modern missionary movement, and indicates the claim resting upon the settled churches to aid in the support of missionaries abroad. In the story of Gaius, let the churches read both their duty and privilege in relation to the missionary cause. Our Epistle may be called the missionary epistle. It brings before us a band of laborers going to the heathen, the Name they go to proclaim or to die for, and the source whence their support should be derived.

8. We therefore (in contrast to the heathen) ought to receive (to undertake for, to support) such. Not only the particular brethren sent forward by Gaius, but others serving the same Name abroad, and in similar need. That we might (may) be (literally, become) fellow-helpers to the truth. The Revised Version reads, "fellow-workers with the truth," but the meaning is probably "fellow-workers for the truth," as in the Bible Union Version. Those who receive well the preacher or missionary, and further him in his work, are co-workers with him in spreading abroad the gospel of God. The kind helper of the preacher is in one sense a preacher. The supporter of the missionary of the cross is himself a missionary. He who goes and he who sends are one in the work of the Great Commission. "We see in Gaius the beautiful example of one who fully sympathized with the work of the gospel. It was his love of the gospel that made him so kind to its servants, so ready to further them on their way. His deed was done as if to Christ, and he was regarded as if a bearer of the truth to the ends of the earth.

9-14. Diotrephes Characterized, Blamed, Threatened. His Case Made THE Occasion of Exhortation to Gaius. Demetrius Commended. A Cheerful Close of the Epistle.

9. I wrote (the best text reads, somewhat) unto the church. The church in the place where Gaius lived, and of which he was a member. The connection suggests that the ' somewhat ' (τι) in the letter was concerning the missionary brethren. Here, then, is a writing of John not preserved. Not all the letters of the apostles are saved in the canon of Scripture, neither were designed to be. There is a suggestion in the letter being sent to the whole church, of a church responsibility toward gospel laborers. But (notwithstanding my care to write to the church) Diotrephes, who loveth to have the pre-eminence among them (the persons implied in the term 'church') receiveth us not. He does not approve. That is the course he takes. He takes it upon himself to say that neither letter nor brethren must be received by the church. And the church is somewhat led by him. 'Us' includes John, as represented by his letter, and the brethren, in whose behalf it was presented.

We come now to the ambitious, arbitrary, pragmatical, jealous, self-seeking, place-hunting, rule-or-ruin, hard-talking man, Diotrephes, the prototype of many another oppressive dictator and willful alien in the Church of Christ. Whether he was a private member, a deacon, a minister, or, as Rothe says, a bishop, we know not. We know that he was in the church, both prominent and influential. His influence and persistency were so great that he was able to control the church. He was able by his sophistry or threats to lead the majority of the church to do a wrong thing. He may have actually succeeded in convincing the church that it ought not to receive either John's letter or the missionaries. He may have excited prejudice (ver. 10) against John and the workers, saying that they were only self-seekers. For it is a Diotrephes that thinks any one who stands in his way wholly selfish and black-hearted. He may have contended that they were troubled with too many missionary brethren, that their hospitality and means were too much taxed by them, that they had as much as they could do at home without aiding any outside work, that John was presuming too much on their liberality, or that he was assuming to control the church too much. In some way, doubtless, the man had been crossed by John, and his ambition keenly wounded; and he was willing to sacrifice church and brethren, in order to gratify his revenge. Possibly we have a hint, in our verse, as to the way in which his selfishness had been stung. I wrote to the church, says John. Diotrephes was not addressed at all. It is likely he had not even been mentioned in the letter; perhaps it had mentioned the name of some far humbler member instead. Diotrephes says within himself: "John shall not ignore me. He shall feel my importance in the church. He shall have a lesson. We will have nothing to do with him or his men." Saying this, he thinks more of himself than of apostolic authority, missionary work, the claims of brotherhood, or the real good of his church. He loves and serves himself supremely. What a contrast between Diotrephes and Gaius!

10. Wherefore, if I come, I will remember (or. bring to remembrance) his deeds which he doeth. Not only the work which he did in case of the letter and brethren, but the dark habit of the man since. Prating (literally, boiling over) against us with malicious (wicked) words. Now the apostle speaks with authority. Not with any vindictiveness, but with a God-given spirit of judgment, as Paul in 1 Cor. 5:3-5, he utters himself concerning the raging devourer in the church. He will uncover this man to the church. Before all, this ambitious accuser shall know that he is known, and the church shall see how it was led. It appears from the words of this verse thus far, that Diotrephes had been engaged in a series of deeds of opposition, and was still engaged in them. For one thing, he talked, talked, talked; he overflowed, he boiled over, with talk. He would get excited, and run on, to work up hostility, and fulfill his selfish hate. The current of his talk was malicious words against John and the brethren, some of God's best servants. John's Epistle probes his case; what will his coming do? Our verse shows us the work of a possible bad element in the holy Church of Christ. It is the wolf in the fold. And not content therewith (not resting content upon these things), neither doth he himself receive the brethren, and forbiddeth them that would (or, and them that would he. hindereth). Instead of saying, as the word 'neither' would lead us to expect, "nor does he permit those that would," he puts it in the stronger positive form, and those that would he hindereth. There were, then, well-disposed members in the church. Gaius was one. The man's opposition is not all talk. And casteth (the well-disposed and remonstrating ones) out of the church. We confess ourselves unable to decide whether the casting out of the church means excommunication, or simply, forcibly shutting them out of the assemblies of the church. It seems hardly possible that it could have been excommunication on so slight a ground. Yet, so it may have been. The ground, in that case, would he alleged insubordination, because, forsooth, in opposition to Diotrephes, they wished to receive and entertain the missionary travelers I Gaius would be cut off by this process. Doubtless, discipline has sometimes taken this mad way when a church has fallen under the sway of passion, and the wild boar (Ps. 80:13) wastes it. But it is sad work. Apropos to the idea that the casting out is merely from the assembled congregation, Braune remarks: "It might be possible that Diotrephes was wont to hold, or cause to be held, the meetings of the church in his own house, and refused admittance to those who were opposed to him." There was, at any rate, serious difficulty in the church. All was not smooth in even the apostolic churches. There were bad men, and there was bad work, then; and sometimes a perilous crisis came. But the truth, and the servants of the truth, have on the whole prevailed. Christianity has gained in spite of its false professors, and much unfortunate work; and it has proved itself divine. If John came, as he hoped, things were doubtless righted in the oppressed and torn church of Diotrephes and Gaius. And, even without apostolic visitation, many a rent and bleeding church has recovered itself through the vital energy of faith somewhere in it, and has put on strength and beauty; so recuperative is that body which in any of its members holds the life of God.

11. Beloved. The fourth time this glowing epithet has been applied to Gaius in this little Epistle. See on ver. 1, 2, 6. John is about to exhort Gaius, and there is an appeal in the very title he addresses him with. Undoubtedly there was an unspeakable relief in John'.-? mind in turning from the black picture of Diotrephes to a fresh address to one whom he could call his beloved. What enhanced meaning (if possible) it would have to John, from the contrast just dwelt upon! Follow not (imitate not, as an example, 2 Thess. 3:7, 9; Heb. 13:7) that which is evil. 'That which is evil,' as shown in the case just treated. John feels so full of abhorrence towards it that he must exhort all, even the good Gaius, against it, against all its influence. " Do not," he says, " in any way catch the spirit of that man's acting. Do not return to him any such spirit as he has shown to you. Be no party to strife, injustice, or severity." But that which is good. 'That which is good '; all that is contrary to the work of Diotrephes; all that is illustrated in the examples of the good, such as Demetrius is, who is so commended in the next verse. Continue your kindness to Christ's messengers, your love of the truth, your help in forwarding the gospel in the regions beyond. Follow that which is peaceful and useful. Persevere in all this, notwithstanding your untoward surroundings. Thus even good men need exhortation, else John would not have given it to Gaius. The whole shows that to be a good member of the church it is necessary, not only to be sound in the faith, but to do kindly, useful deeds, and preserve in the soul the image of all that is good. (Phil. 4:8,9.) He that doeth good (as a habit, a life) is of (ἐκ) God. Is born of God, and partakes of his nature; has come into the sphere of God's light. Your well-doing, your kindness, your Christian helpfulness, proves your alliance with God in spiritual nature. See on 1 John 3:10; 4:2,3. He that manifests the likeness of God is related to him in the new birth. He that doeth evil hath not seen God. See on 1 John 2:3; 3:6; 4:8. Not to have seen God here means not to have any opening of the spiritual vision to him, or to be without any spiritual acquaintance with him; hence, utterly without the new birth. It is implied that the evil-doing Diotrephes is in this state, notwithstanding his Christian profession. Thus John assigns his case, and all similar cases, to their proper alternative. He does it in few words.

12. Demetrins. It is remarkable that the peculiar exhortation and character rule of ver. 11 should have upon its one side such an example as Diotrephes, and on the other such an example as Demetrius. With what satisfaction could the writer — taking Gaius in thought with him — turn from the former to the latter! Who is Demetrius? Is he a member of the church where Gaius lived? or is he one whom John sends there to bear the present needed letter and give support to the shattered cause? Not the former, since in that case John would have appealed to the good opinion of Gaius concerning Demetrius. The other view commends itself as reasonable. In sending him John emphasizes his good standing, in order that Gaius may receive him with confidence, and that others may be favorably influenced by his coming. Hath the good report (or witness) of all — that is, of all who know him. He is a man of good report. When 'witness' is used absolutely, as here, it always denotes good testimony. (Acts 6:3; 10:22,etc.) And of the truth itself. 'Truth' here must have a meaning harmonious with the Johannean view of it, so largely developed in these epistles. It is here the truth of the gospel as a living principle in Demetrius. That truth so manifestly in him testifies to him as to what he is, as Gaius indeed will see when he meets him. Yea, and we also (emphatic) bear witness. In this letter 'we" is chiefly the apostle himself, with some reminiscence perhaps of apostolic associates, whose voices he knew would be with him could they speak. Compare 1 John 1:3. And yet thou (as the best critical text gives it) knowest that our witness is true (ἀληθής, not ἀληθινος). True in quality; true morally; true in the very strongest sense. Such pre-eminently is apostolic testimony, as Gaius knows. A manifestly weighty evidence of the apostolic origin of the letter. It is natural as coming from John the apostle (John 19:35; 21:24), but unnatural for another. Happy the Christian brother, who has as good a report as Demetrius had, and whose Christianity shines forth from him as unmistakably!

13. I had many things to write. His heart is full of them. The emergency suggests them. The strong personal attachment to the man addressed calls them up. But he must desist, till he can meet his friend face to face, as he hopes soon to do. Then he can pour out his thoughts, without the limits or restraints of paper and pen, and inscribe them on Gaius' heart with the vividness which personal intercourse, the look of the face, and the tones of the voice are so well fitted to produce. But I will not with ink and pen write unto thee. I am unwilling to go on writing more to thee; present tense. See on 2 John 12.

14. We divide ver. 14 of the Common Version, and make a new verse (15) of the latter half, as Scrivener, Tischendorf, Alford, and practically the Bible Union Version, and as obviously required by the contents. But I trust (or hope) I shall shortly see thee. He does not presume to say that he certainly shall see Gaius. The certainty of his going is not revealed to him. He remembers that he is an old man, that life at best is precarious, that some unlooked-for providence may intervene to deprive him of the coveted privilege of meeting his friend and caring for the torn and bleeding sheep of the church. See on 2 John 12. And we shall speak face to face (or, literally, mouth to mouth). As only the most confidential friends can. What a blissful season will there be then 1 The future indicative here denotes an assurance of hope that the delightful converse will be enjoyed.

15. Peace be to thee. How appropriate the benediction, seeing what troubles and distractions surrounded Gaius, and what anxieties and pains naturally filled his soul! Let the peace of Christ (John 14:27) abide in thy soul; let all health, welfare, blessing (as expressed so strongly by the corresponding Hebrew term, שָׁלןֹם, and not excluded from the Greek term of the apostolic benedictions) come to thee; and let not outward troubles too much disturb thee. The apostolic benediction is more than a good wish; there seems to be something causative about it, conscious to him who pronounces it. Our (rather the) friends salute thee. These are Christian friends (compare John 11:11; 15:15; Acts 27:3), brothers and sisters, abiding near John, who desire to greet Gaius in the Lord, to inspire his courage, and cultivate their spiritual union. Greet the friends by name — that is, individually and particularly. The Christian friends with Gaius, abiding faithful, amid the fierce work carried on by the false brother. " Call them each by name, and present our greeting as we would do if present." Christian individuality is highly regarded in the New Testament (compare John 10:3), as spiritual union is much cultivated.