I.Demetrius, on the other hand, has a good report from all and of the truth itself. John and others also bear witness to his character, and Gaius can trust this testimony. Demetrius was likely well known to both John’s church and Gaius's. II. John closes the letter expressing a desire to see Gaius soon and wishing him peace. He also sends greetings from mutual friends and instructs Gaius to greet their friends by name, indicating a personal connection.

Peace be to thee - Mayest thou possess every requisite good, both of a spiritual and temporal kind.

Our friends salute thee - Desire to be affectionately remembered to thee. Greet the friends by name - remember me to all those with whom I am acquainted, as if I had specified them by name. This is a proof to me that this epistle was not sent to Corinth, where it is not likely John ever was; and where it is not likely he had any particular acquaintances, unless we could suppose he had seen some of them when he was an exile in Patmos, an island in the Aegean Sea.

For other particulars concerning John, the reader is requested to refer to the preface to his gospel.

Instead of φιλοι and φιλους, friends, the Codex Alexandrinus and several others read αδελφοι and αδελφους, brethren. The former (friends) is a very singular appellation, and nowhere else found in Scripture; the latter is of frequent occurrence.

Subscriptions in the Versions: -

In the ancient Syriac. - Nothing.

The Third Epistle of John the apostle is ended. - Syriac Philoxenian.

Aethiopic. - Nothing.

Vulgate. - Nothing.

The end of the epistles of the pure Apostle and Evangelist John. - Arabic.

The Third Epistle of St. John the apostle is ended. - Latin text of the Complutensian.

The end of the Third catholic Epistle of St John. - Ditto, Greek text.

Subscriptions in the Manuscripts: -

The third of John. - Codd. Alex. and Vatican.

The Third catholic Epistle of John the evangelist and divine.

The third of John to Caius concerning Demetrius, of whom he witnesses the most excellent things.

I have already shown in the preface to those epistles termed catholic, that the word καθολικος is not to be taken here, and elsewhere in these epistles, as signifying universal, but canonical; for it would be absurd to call an epistle universal that was written to a private individual.

We seldom hear this epistle quoted but in the reproof of lordly tyrants, or prating troublesome fellows in the Church. And yet the epistle contains many excellent sentiments, which, if judiciously handled, might be very useful to the Church of God. But it has been the lot both of the minor prophets and the minor epistles to be generally neglected; for with many readers bulk is every thing; and, no magnitude no goodness.

This and the preceding epistle both read over in reference to a new edition, Jan. 3rd, 1832. - A. C.

But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see Jo3 1:10;

and we shall speak face to face; freely and familiarly converse together about these things, which were not thought proper to be committed to writing:

peace be to thee; which was the usual form of salutation with the Jews, and John was one; See Gill on Joh 20:19;

our friends salute thee; or send their Christian salutation to thee, wishing all health and prosperity in soul and body; meaning the members of the church at Ephesus: the Arabic version reads, "thy friends"; such at Ephesus as had a particular knowledge of him, and affection for him. The Vulgate Latin version reads, "the friends": the members in general; and the Alexandrian copy reads, "the brethren"; and the Syriac version, our brethren: and then the epistle is closed thus,

greet the friends by name; meaning those that were where Gaius lived, to whom the apostle sends his salutation, and desires it might be delivered to each of them, as if they had been mentioned by name. This and the epistle of James are the only epistles which are concluded without the word "Amen".

Next: Jude Introduction

face to face--Greek, "mouth to mouth."

Peace--peace inward of conscience, peace fraternal of friendship, peace supernal of glory [LYRA].

friends--a title seldom used in the New Testament, as it is absorbed in the higher titles of "brother, brethren." Still Christ recognizes the relation of friend also, based on the highest grounds, obedience to Him from love, and entailing the highest privileges, admission to the intimacy of the holy and glorious God, and sympathizing Saviour; so Christians have "friends" in Christ. Here in a friendly letter, mention of "friends" appropriately occurs.

by name--not less than if their names were written [BENGEL].

Next: Jude Introduction